Jonah’s Flight From God, v. 3-11

Verses 3-11:

Verse 3 declares that Jonah arose, but turned his back on the Divine call to go to Nineveh, some 400 miles to the east, and fled westward to Joppa by the seaside. There he boarded a ship to go to Tarshish (believed to be in Spain), as far to the west as he could, to flee from the call of God, to determine his own goal, not understanding, or willing to go do the will of the Lord, acting unwisely, Eph 5:17; Rom 12:2. At Joppa, now called Jaffa, Jonah found a ship bound for Tarshish, paid his fare, boarded the ship, in company with heathen shipmen, to leave God behind, to flee from the presence of God, the omnipresent God; But he could not run, sail, or sink from that Divine presence, Gen 4:16; Job 1:12; Job 2:7; Psa 139:7-12. Saul and Samson are two other examples of men who willingly fled from obedience to God.

Verse 4 asserts that God sent (mandated or commissioned) a great wind, a storm, as a miraculous intervention, to arrest the escape of Jonah, when the ship was about to be destroyed or torn apart of the God who has “His way in the whirlwind and the storm,” as certified in both the Old and New Testaments, Nah 1:3; Psa 104:4. He stilled the storm on the sea of Galilee, Luk 8:23.

Verse 5 relates how the mighty storm that the Lord had sent, specially commissioned, v. 4, stirred terror in the hearts of the seasoned sailors, so that they prayed, each to his heathen god, and cast their cargo overboard into the sea, to lighten the ship, but Jonah was sound asleep on the lower deck.

Verse 6 reports that the shipmaster went down, awoke, and scolded him, ordered him to getup, pray to the God, Jewish God, and see if his God would keep them from perishing. Their gods could not hear; you see? Psa 115:4-9. But the true God can and does, Rom 13:11-12.

Verse 7 describes how these heathen sailors cast lots (took a vote) and came to agree, when the lot fell on Jonah, that the God-sent storm had come because of the sin of the Jew-prophet, Jonah, who was on board; His sins had found him out, Gen 4:7; Gen 44:6; Isa 59:12; Gal 6:6-8.

Verse 8 recounts the probing heathen inquiry the marines made of Jonah, demanding a more specific personal identity of him, and what his minority opinion and judgment was concerning this devastating storm that was upon them. Four rapid questions they shot at him were: 1) Tell us your occupation, 2) Where are you from, 3) What is your country, and 4) Of what particular people you are! They sought a confession from his own mouth, that he was a disobedient fugitive, hiding from God, like Achan, Jos 7:19.

Verse 9 gives Jonah’s direct, factual reply, that he was an Hebrew, among foreigners, Gen 40:15, a descendant of Abraham, that he feared the Lord, the Elohim God of heaven, the one who created and controls the sea and the dry land. Though he said he feared the Lord, he had not been acting that way, Gen 24:7; Psa 19:9; Psa 146:6; Act 17:24; Rev 14:7.

Verse 10 relates the exceeding fear that gripped the sailors when they heard this back-slidden Jew-prophet’s testimony of his identity and faith. They sharply chided him for what he had done, in running away, trying to flee from the call, particular mandate from His God to go preach to Nineveh, v. 1, 2, “because he had told them.” When people of God sin openly, they hear it from unbelievers.

Verse 11 recounts their consulting him respectfully, about what they should do to him, that the sea might be calm from its tempestuous fury that was bringing them near death, with every billowing of the waves, v. 13, 14. The roaring waves seem to have been as the voice of God’s anger, at both Israel’s rebellion and Jonah, His prophet’s willful rebellion against His call for them.

Fuente: Garner-Howes Baptist Commentary

Jonah now relates how he sought hiding-places, that he might withdraw himself from the service of God; not that he deceived himself with such a gross notion, as that he would be no longer under the power of God, after having passed over the sea; but he intended to shun, as it were, the light of the present life, by proceeding to a foreign country. He was, no doubt, not only in a disturbed state of mind, when he formed such a purpose, but was utterly confused.

It may be asked, why Jonah thus avoided the command of God. The Jews, indulging in frigid trifles in divine things, say that he feared lest, when he came to Nineveh, he should be deprived of the prophetic spirit, as though he were not in the same danger by passing over the sea: this is very frivolous and puerile. And further, they blend things of no weight, when reasons sufficiently important present themselves to us.

It was first a new and unusual thing for Prophets to be drawn away from the chosen people, and sent to heathen nations. When Peter was sent to Cornelius, (Act 10:17,) though he had been instructed as to the future call of the Gentiles, he yet doubted, he hesitated until he was driven as it were forcibly by a vision. What then must have come to the mind of Jonah? If only on account of one man the mind of Peter was disquieted, so as to think it an illusion, when he was sent a teacher to Cornelius, what must Jonah have thought, when he was sent to a city so populous? Hence novelty, doubtless, must have violently shaken the courage of the holy Prophet, and induced him to retake himself elsewhere, as one destitute of understanding. Again, doubt might have had an influence on him: for how could he have hoped that a people, who were notorious for their licentiousness, would be converted? He had indeed before an experience of the hardness of the chosen people. He had been faithfully engaged in his office, he had omitted nothing to confirm the worship of God and true religion among the people of Israel: but he had effected but little; and yet the Jews had been called from the womb. What then could he hope, when the Lord removed him to Nineveh? for unbridled licentiousness ruled there; there was also there extreme blindness, they had no knowledge of divine worship; in a word, they were sunk in extreme darkness, and the devil in every way reigned there. Doubt then must have broken down the spirit of Jonah, so that he disobeyed the command of God. Still further, the weakness of the flesh must have hindered him from following his legitimate call: “What then? even this, — I must go to the chief city of that monarchy, which at this day treads under its feet the whole earth; I must go there, a man obscure and despised; and then I must proclaim a message that will excite the greatest hatred, and instantly kindle the minds of men into rage; and what must I say to the Ninevites? ‘Ye are wicked men, God can no longer endure your impiety; there is, therefore, a dreadful vengeance near at hand.’ How shall I be received?” Jonah then, being still surrounded by the infirmities of the flesh, must have given way to fear, which dislodged the love of obedience.

And I have no doubt, in my own mind, but that Jonah discussed these things within himself, for he was not a log of wood. And doubtless it was not to no purpose, as I have already said, that he mentions that the city was great. God indeed sought to remove what might prove an hindrance, but Jonah, on the other hand, reasoned thus, — “I see that I am to have a fierce contest; nay, that such a number of people will fall on me, enough to overwhelm me a hundred times, as the Lord has not in vain foretold me that the city is great.” And though he might have had some hope, if they had been chastised, that they would give God his due honor; yet he confesses, that this hindrance came to his mind, which prevented him to proceed in the course of his calling. Hence doubt, as well as the fear of the flesh made Jonah to stumble, and novelty also, as I have already said, must have perplexed him; so that he preferred to go down, as it were, to the grave, than to undertake an office which apparently had no reason in its favor. For why were the Prophets sent, except to effect something by their labor, and to bring forth some fruit? but of this Jonah had no hope. Some authority was also allowed the Prophets, at least they were allowed the liberty of teaching; but Jonah thought that all entrance was closed up against him: and still more, Jonah thought that he was opposing the covenant of the Lord, who had chosen one people only; and he also thought that he was, as it were, fixed to his own land, when he was appointed a Teacher in his own country; he therefore could not remove elsewhere without feeling a great repugnance.

I hence think, that Jonah disobeyed the command of God, partly because the weakness of the flesh was an hindrance, partly because of the novelty of the message, and partly because he despaired of fruit, or of success to his teaching.

But he doubtless grievously transgressed: for the first rule, as to all our actions, is to follow the call of God. Though one may excel in heroic virtues, yet all his virtues are mere fumes, which shine before the eyes of men, except the object be to obey God. The call of God then, as I have said, holds the first place as to the conduct of men; and unless we lay this foundation, we do like him who would build a house in the air. Disordered then will be the whole course of our life, except God presides over and guides us, and raises up over us, as it were, his own banners. As then Jonah subverted the first and the only firm foundation of a right conduct, what could have remained for him? There is then no reason for us to extenuate his fault, for he could not have sinned more grievously than by forsaking God, in having refused to obey his call: it was, as it were to shake off the yoke; and this he confesses himself.

They therefore very childishly write who wish to be his apologists, since he twice condemns himself — Jonah rose up to flee from the presence of Jehovah — to go unto Tarshish from the presence of Jehovah. Why does he the second time repeat, from the presence of Jehovah? He meant, no doubt, to express here more distinctly his fault: and the repetition is indeed very emphatical: and it also proves clearly that it was not a slight offense, when Jonah retook himself elsewhere when he was sent to Nineveh. He could not indeed have departed from the Lord, for God fills heaven and earth; and, as I have said already, he was not fascinated by so gross an error as to think, that when he became a fugitive, he was beyond the reach of God’s hand. What then is to flee from the face of Jehovah, except it be that which he here confesses, that he fled from the presence of God, as though he wished, like runaway servants, to reject the government of God? Since then Jonah was carried away by this violent temptation, there is no reason why we should now try, by some vain and frivolous pretenses, to excuse his sin. This is one thing.

With regard to the word Tharsis, or Tharsisa, I doubt not but that it means Cilicia. There are those who think that it is the city Tarsus; but they are mistaken, for it is the name of a country. They are also mistaken who translate it, Sea; for Jonah intended not only to go to sea, but also to pass over into Cilicia, which is opposite to the Syrian Sea. But the Jews called that the Sea of Tarshish, as it appears from many passages, because there was very frequent sailing to that place. As then that transmarine country was more known to them than any other, and as they carried there their merchandise, and in their turn purchased their goods, they called that the Sea of Tarshish, as it is well known, as being near it.

Jonah then intended to flee into Cilicia, when the Lord would have sent him to Nineveh. It is said that he rose up to flee, and then, that he went down to Joppa, that he found there a ship, which was passing over to Tarshish, that he paid the fare, that he went down into the ship, to go with them into Cilicia: (12) now by all those expressions Jonah intimates that he was wholly fixed in his purpose, and that it was necessary that he should have been brought back by a strong hand; for he was touched by no repentance during his journey. Many things may indeed come to our minds when the call of God appears to us too burdensome. There is none of us, when service is to be performed to God, who does not roll this and that in his mind: “What will be the issue? how wilt thou reach the place where thou expectest to be? See what dangers await thee.” For Satan always comes forth, whenever we resolve to obey God; but we are to struggle in this case, and then repel what we see to be contrary to our calling. But Jonah shows that he was obstinately fixed in his purpose of fleeing: for he not only intended to go into Tarshish, but he actually went down to the city Joppa, which was nigh to Judea; and, therefore some think that Tarshish was Africa; but this is strained. Others divine it to be Thunetus or Carthage, as though indeed these cities were built at that time; but men are very bold in dreaming. But what need of giving a new meaning to this word against the most common usage of Scriptures when it is evident enough that Tarshish is Cilicia?

Now, when Jonah went down to Joppa, it was evident that he intended immediately to migrate from the land of Judah, and to pass over the sea: but by saying that he paid the fare, that he went down into the ship, that he might go, — by this gradual progress, he sets before us, as I have said, more fully his own perverseness; so that he admits that he not only resolutely purposed to reject the call of God, but that he also confirmed himself in it: and though there were many things to be done, which might have sometimes forced him to stand still, he yet constantly followed where his perverse and blind impulse led him. There is no doubt then, but that Jonah, in these distinct words sets himself forth as a fugitive, not only by one act, but by many acts.

Now, as to his flight, we must bear in mind what I have before said — that all flee away from the presence of God, who do not willingly obey his commandments; not that they can depart farther from him, but they seek, as far as they can, to confine God within narrow limits, and to exempt themselves from being subject to his power. No one indeed openly confesses this; yet the fact itself shows, that no one withdraws himself from obedience to God’s commands without seeking to diminish and, as it were, to take from him his power, so that he may no longer rule. Whosoever, then, do not willingly subject themselves to God, it is the same as though they would turn their backs on him and reject his authority that they may no more be under his power and dominion.

It is deserving of notice, that as Jonah represents himself as guilty before the whole world, so he intended by his example to show how great and detestable a sin it is, not to submit to the commands of God, and not to undertake whatever he enjoins, but to evade his authority. That he might then enhance the atrocity of his sin, he shows by his own example that we cannot rebel against God, without seeking, under some pretense or another to thrust him from his throne, and, at the same time, to confine him within certain limits that he may not include heaven and earth within his empire.

(12) On this success of Jonah in meeting with a ship, etc., Marckius has these appropriate remarks — “God sometimes not only suffers the wicked to advance prosperously in their sins, but does not immediately restore the godly in their declensions; nay, he gives them every facility for a time in their downward course, in order that they may know themselves more, and that the glory of God may become thereby more manifest. Foolish then is the sinner, who, having begun life prosperously, concludes that the end will be equally happy.”

Matthew Henry’s remarks are of the same import, but still more striking — “Providence seemed to favor his design, and gave him an opportunity to escape: we may be out of the way of duty, and yet may meet with favorable gale. The ready way is not always the right way.”

Fuente: Calvin’s Complete Commentary

CRITICAL NOTES.]

Jon. 1:3. Tarshish] Tartessus in Spain; others, Carthage; probably Tarsus in Cilicia. Presence] Lit. from being in the presence, i.e. from standing in the presence of the Lord as His servant and minister (cf. Gen. 4:16; Deu. 10:8). Joppa] Now Jaffa.

HOMILETICS

THE DISGRACEFUL FLIGHT.Jon. 1:3

Jonah arose but to depart from duty. He might be influenced by fear, indolence, and unbelief. But the chief reason for his flight seems to be intense love for his own, and deep hatred to a heathen country. He was reluctant to offer mercy to Nineveh, and desired its destruction as an enemy. Whatever leads to prejudice blinds the mind, sours the temper, and degrades the man of God.

I. Flight from duty is not departure from Gods control. Jonah believed in the Divine omnipresence (Psa. 139:7; Psa. 139:12), did not cast off all regard for God, but sought to relieve himself of duty by quitting the land of light and religious ordinances. He did not expect to go where God was not, but where God would let him alone. His creed was better than his conduct. He left the field of action for the place of retirement. Many are of Jonahs temper, try his experiment, and feel the presence of God too painful for them. A scholar leaves the Sabbath school to avoid the contact of truth with conscience. A young man brought up under religious influence quits home and native country. An ungodly man feels miserable, shuns godly company, and stifles impressions by fleeing into business, worldly society, and amusements. The believer knows his duty, but will not do it. Such efforts often succeed in spite of the restraints of providence and the voice of conscience. But fear gets hold of men at length, God meets them in the way, and it is impossible to escape. Lo, they that be far from thee shall perish.

II. Favourable circumstances in departing from God do not always lead to a successful issue. Circumstances favoured Jonahs design, and gave him an opportunity of escape. He found a ship going to Tarshish. The vessel quickly sailed. Jonah thought he was leaving his trouble by leaving his native shore, but vain hope (Amo. 9:2-4; Isa. 2:19-22; Jer. 16:16-21). The ready way is not always the right way, says an old author. The greatest hurry the least speed in a path of disobedience. The worst plans may prosper for a time, but such prosperity ends in storms and darkness. Talk not of Providence in an evil coursesay not when tempted that you are tempted of God. God might miraculously interfere with mens conduct, but this would change the government of the world, render our probation useless, and afford no opportunity for human action and Divine justice. If he thwart the ways of selfish men, you hear no more of Providence. Departure from God is departure from his love and protectionfrom Divine dignity and unbounded bliss. Follow the directions of the word, and you will enjoy the leadings of Providence. The Lord meeteth him that rejoiceth and worketh righteousness.

III. Departure from God is more expensive than obedience to God. Jonah paid the fare, like many who scruple not to spend their money on selfish projects, but withhold from the cause of God. Sin is always expensive, and draws upon our purse and time. Sinners pay their fare,

1. In bitter experience. There is peace in pleasing God, but conscious opposition to him brings an uneasy mind. Jonah could not stay at home. Everything reminded him of God and duty, and such thoughts are painful. Men seek a new country, try fresh experiments, to drown the warnings of conscience, but do not succeed.

2. In moral loss. The loss of Divine favour and a servants dignity. The Sabbath-breaker, the pleasure-seeker, and the drunkard, pay their fare. Blasted prospects, shattered constitutions, and ruined families indicate the awful price of sin. The pleasures of sin are dearly bought, never last, and always bring disappointment.

HOMILETIC HINTS AND OUTLINES

Jonahs disobedience.

1. It was life into his own hands.
2. It was foolish; for he took the difficulties of wilful. He deliberately paid his money.

3. It was ungrateful; for he refused the honour of the commission.

4. It was continuous.

5. It was criminal [Adapted from Exell].

There is in the conduct of Jonah a twofold sin,disobedience to God and flight from God. What God appoints thee to do, do without gainsaying. He who gives the burden, gives the shoulders to bear it. He who flees increases the burden and commits folly [Lange].

Take the task he gives you gladly,

Let his work your pleasure be;

Answer quickly when he calleth,

Here am I, send me, send me!

Step by step the disobedient prophet takes in consummation of his purpose, and each following fast on the back of its predecessor, without repentance and, as it would almost seem, without reflection.

(1) He rose up to flee.
(2) He went to Joppa.
(3) He found a ship.
(4) He paid the fare.
(5) He went down into it. The words are like relentless, consecutive, fast-falling blows, under which his whole character as an obedient man of God is beaten to death and trampled under-foot of Satan [Hugh Martin].

Mans own wisdom is a worthless guide. He is often more diligent in working his ruin than in seeking his salvation.

ILLUSTRATIONS TO CHAPTER 1

Jon. 1:3. To leave the presence of God is to go down; and the history of many a day might, in the evening, be written too faithfully in the sad record, I have been going down. Down from communion, from a conscious faith, from quietness, and firm, steady obedience. Down into strife without victory, into toil without fruit; into mere money-making, mere pleasure-seeking, mere time-wasting. The success and glory of true life can only be found in keeping the upward roadin hearing and following the voice which perpetually says, Come up hither [Raleigh]!

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

GODS MESSENGER RUNNING FROM GODTHE CONTRARIETY OF JONAH

TEXT: Jon. 1:3-10

3

But Jonah rose up to flee unto Tarshish from the presence of Jehovah; and he went down to Joppa, and found a ship going to Tarshish: so he paid the fare thereof, and went down into it, to go with them unto Tarshish from the presence of Jehovah.

4

But Jehovah sent out a great wind upon the sea, and there was a mighty tempest on the sea, so that the ship was like to be broken.

5

Then the mariners were afraid, and cried every man unto his god; and they cast forth the wares that were in the ship into the sea, to lighten it unto them. But Jonah was gone down into the innermost parts of the ship; and he lay, and was fast asleep.

6

So the shipmaster came to him, and said unto him, What meanest thou, O sleeper? arise, call upon thy God, if so be that God will think upon us that we perish not.

7

And they said every one to his fellow, Come, and let us cast lots, that we may know for whose cause this evil is upon us. So they cast lots, and the lot fell upon Jonah.

8

Then said they unto him, Tell us, we pray thee, for whose cause this evil is upon us; what is thine occupation? and whence comest thou? what is thy country? and of what people art thou?

9

And he said unto them, I am a Hebrew; and I fear Jehovah, the God of heaven, who hath made the sea and the dry land.

10

Then were the men exceedingly afraid, and said unto him, What is this that thou hast done? For the men knew that he was fleeing from the presence of Jehovah, because he had told them.

QUERIES

a.

How did Jonah think he could flee from the presence of Jehovah?

b.

How could Jonah sleep through the storm upon the sea?

c.

Why did the mariners want to know so much about Jonah?

PARAPHRASE

But Jonah did not want to go to Nineveh so he decided to go far, far away to Tarshish hoping thereby to relieve himself of the obligation of serving God in this special task. He went down to the great seaport of Joppa and finding a ship there bound for Tarshish, he paid his fare and went aboard and climbed down into the inner-most part of the ship and sailed with them in order to be free of the responsibility of this particular task God had given him. But God sent one of His servants to bring a great wind upon the sea and there was a mighty tempest on the sea which threatened to break the ship apart. Fearing for their lives, the desperate sailors cried to their gods for help and threw the cargo overboard in order to lighten the ship. All this time Jonah was sound asleep down in the hold of the ship. So the captain went down after him. What do you mean sleeping at a time like this? he said, Get up and cry to your god and perhaps he will have mercy upon us and keep us from perishing. Then the crew decided to cast lots to see which one of them had offended the gods and caused this terrible storm; and the lot fell upon Jonah. You, who have brought this displeasure of the gods upon us, tell us, they said, Who are you? What is your occupation? Where are you from? What is your countryand your nationality? Jonah replied, I am a Hebrew; I worship Jehovah, the God of heaven, who made the earth and the sea. Then the sailors were terrified and yelled at him, Why have you done this? They knew that he was fleeing from the presence of Jehovah, because he had told them.

SUMMARY

Jonah, thinking to relieve himself of the prophetic responsibility if he gets away from the place where this commission was given, flees toward Tarshish. But God arrests him in the middle of the ocean by a storm and the falling of a lot upon him. Jonah then confesses his failure to the ships crew.

COMMENT

Jon. 1:3 JONAH ROSE UP TO FLEE UNTO TARSHISH FROM THE PRESENCE OF JEHOVAH . . . Was Jonah foolish enough to think that he could hide from God? Destructive liberal critics of the Bible say that the phrase from the presence of Jehovah indicates a tribal concept of God. That is, the liberal critics think the Hebrews of Jonahs day had the same concept of their God as the heathen did of theirseach ethnic group of people had their own localized godsand when they got away from their homeland the local gods had no power over them. This attack upon the supernatural character of the Bible is too absurd to be given much credence by anyone who has ever read the Bible at all. Long before Jonah ever lived the Hebrew people knew that Jehovah God was the Only True God and that He was Creator and Sustainer of the whole universethat His presence was everywhere (cf. Psa. 139:7 ff). What then is the meaning of this phrase from the presence of Jehovah? The Jewish commentator, Kimchi, says, He imagined that if he went out of the land of Israel, the Spirit of prophecy would not rest upon him. In other words, Jonah was simply trying to rid himself of the responsibilities of his official status in this one particular task of going to Nineveh. The phrase . . . presence of Jehovah is often used to indicate some official capacity (cf. Gen. 41:46; Deu. 10:8; 1Ki. 17:1; 1Ki. 18:15; 2Ki. 3:14; Luk. 1:19). Jonahs intention was not to hide himself from the omnipotent God, but to withdraw from the service of Jehovah. So Jonah acted, as men often do today who do not like Gods call upon their lives to special service, by removing themselves as far as possible from being under the influence of God, and from the place where he could fulfill Gods command. All the circumstances which weighed upon Jonahs soul causing such disobedience we are not told. However, he gives us one reason himself near the end of the book (Jon. 4:2). Fairbairn supposes Jonah to have rationalized thus: Alas! what can I hope to accomplish as the bearer of Gods message against the crying sins and abominations of Nineveh? I, a solitary individual, a poor and unknown stranger, in the midst of a proud, overgrown city, reveling in wealth and wantonness! What success have I had at home even among the people of my own tongue and nation? Here, with every advantage on my side, I have borne the testimony of God in vain, and have seen the hand of the Lord stretched out to save from impending ruin, with no other effect among the people at large than of giving new wings to profligacy and corruption. My soul is already sick with looking at the things which have been proceeding around me; my hands hang down nerveless and enfeebled; and yet I am the man to be sent to deal with that mighty mass of pride and unrestrained wickedness! Is there the least likelihood of their listening to my voice? . . . And, whatever success might attend my labors when transferred to that distant field, will not He who has so long spared Israel under so many provocations, much more spare them? Why may not matters, then, be allowed to take their course? Or, if the call to repentance must be proclaimed, let it be at least committed to one better prepared for the toils and difficulties of the undertaking. Discouragement, the devils sharpest knife, has stabbed the heart of Jonah and many a preacher of God since, weakening their faith and prodding them into fleeing from the presence of Jehovah. Jonah had seen no visible success from his ministry and so he was ready to quit. He had seen enough in the past to believe that all his preaching to Nineveh would not bring the judgment of God upon them but mercy which would be but another failure. His faith was not strong enough yet to accept at all times that the ways of men are not always the ways of God (Isa. 55:8). When Isaiah was warned many years later that his preaching would not be listened to, Isaiah cried out, How long, O Lord? The Lord answered Isaiah and all preachers who have ever asked the same question, Until cities be waste without inhabitant, and houses without man, and the land become utterly waste . . . (Isa. 6:9 ff). Lack of apparent success, unresponsive listeners, discouragement blinded the eyes of Jonah to the power of God and he went with haste to the city of Joppa, one of Israels greatest seaports, and paid his fare on a ship bound for Tarshish.

Tarshish is probably Tartessus, in Spain, about 2000 miles west of Palestine, and one of the most western points of all the Phoenician trade. Jonah was fleeing in as opposite a direction from Nineveh as he could go, as Nineveh is almost directly east of Palestine about 500 miles. Joppa is the city where Peter was when God called him to take the Gospel to the Gentile army captain, Cornelius (Act. 10:5 ff).

Jon. 1:4-5 BUT JEHOVAH SENT OUT A GREAT WIND UPON THE SEA . . . THEN THE MARINERS WERE AFRAID . . . BUT JONAH . . . WAS FAST ASLEEP, His going out from the presence of the Lord did not ensure his escape from the government of the Lord. All the forces of nature are at the command of God, and are pressed into His service when need requires. The ship started on course, but God sent out a wind (cf. Psa. 104:4; Heb. 1:7). The mariners were heathenthey were polytheistsmen who worshipped many gods. This tempest was so severe that even these experienced seamen were terrified. When prayer to each ones deity did not avail they hurled their cargo overboard, but even this did not help. The ship was groaning and creaking, tossed about, and in immediate danger of breaking apart. And Jonah was fast asleep! It is hardly justifiable to attribute his ability to sleep through the storm to a perverse stupefied, seared conscience. He was probably so exhausted from the long trip from Gath-hepher to Joppa (a distance of some 6070 miles) and from the psychological wrestling with his soul (which causes physical exhaustion) that he simply fell into a deep sleep which the rocking and rolling of the ship might even have helped, as we ourselves have experienced drowsiness induced by the rolling of a ship under our feet,

Jon. 1:6-7 . . . WHAT MEANEST THOU, O SLEEPER? . . . COME, AND LET US CAST LOTS . . . AND THE LOT FELL UPON JONAH, The chief-sailor (shipmaster) remembered the passenger who had boarded at Joppa and probably had been informed that he was asleep down in the hold. Jonah had told them (exactly when, we are not told) that his purpose for buying passage was to flee from the presence of Jehovah (Jon. 1:10). So the chief rope-puller (the literal word for sailor) awakened Jonah shouting, over the noise of the storm and in incredulity that he could sleep, What do you mean sleeping at a time like this? Get up and call upon your God in hope that he will look with favor upon us all that we do not perish. These ploytheists had tried calling upon every god represented by every other man on board all to no avail. They had thrown the cargo overboard. Now, they will try Jonahs god. The record does not indicate whether Jonah prayed then or not, but the crew decided to take further action as a last resort. These sailors were at their wits end when it occurred to them that this violent storm was the expression of the gods anger with someone on board. Although many of the ancient and contemporary heathenistic concepts of God and natural phenomena are utterly false yet the Bible reveals very plainly that there is a relationship between mans sin and natural calamity (see our comments on Joel and Special Studies on Prophetic Philosophy of History and The Day of Jehovah).

The Arabic word which corresponds to the Hebrew word lot is translated stone, pebble, etc. Stones, pebbles, dice, colored balls, pieces of wood of different lengths, and so on, were used for the casting of lots. Because men of old believed that the will of the powers which ruled over mans destiny could be known in this way, it was a common practice to cast lots for important decisions. We also read that individual Israelites and the entire nation made use quite frequently of some sort of lot. The Urim and Thummim, placed into the breastplate fastened to the ephod worn by the high priest in his official duties served to reveal Gods will, the exact manner of such revelation being unknown to us (cf. Exo. 28:30; Num. 27:21; Jos. 9:14; 1Sa. 22:10; 1Sa. 22:13; 1Sa. 22:15; 1Sa. 23:6-13; 1Sa. 30:7 ff; Neh. 7:65). The Lord commanded the casting of lots only in important matters (Lev. 16:8; Num. 26:53 ff; Num. 33:54; Num. 34:13; Jos. 7:13 ff; chs. 1421). Sauls use of the lot (1Sa. 14:37-45) was an act of a king rejected by God (1Sa. 13:13 ff), an example illustrating Prov. 13:33, without giving permission to resort to casting the lot. In the New Testament there is no divine command to cast lots and only one example of such being done (Act. 1:26). Neither the deacons (Act. 6:1-6), nor Paul and Barnabas as missionaries to the heathen (Act. 13:1 ff), nor the delegation sent to Antioch by the congregation at Jerusalem (Act. 15:22 ff), nor the evangelists placed in the newly planted congregations (1Ti. 4:14; Tit. 1:5) were chosen by casting lots. We do not think it would be sinful if a congregation or individual Christians resorted to the lot in order to decide certain details in carrying out a work in which they are agreed in general. But the outcome of the lot is not to be regarded as a divine decree. God has made know His will through which he has granted unto us all things that pertain unto life and godliness, through a knowledge of Him (Christ) (2Pe. 1:3 ff). God has given us minds to make intelligent decisions and when our decisions are in accord with His revealed word we do not need to cast lots.

In the Old Testament times God revealed His will in divers portions and divers manners (Heb. 1:1). In the case of Jonah here it is very evident that God controlled the outcome of the casting of the lots. The lot fell upon Jonah. It was Gods way of saying, Thou art the man!

Jon. 1:8-9 . . . WHAT IS THINE OCCUPATION? AND WHENCE COMEST THOU? . . . I AM A HEBREW; AND I FEAR JEHOVAH . . . They inquired about his occupation, because it might be a disreputable one, and one which excited the wrath of the gods; also about his parentage, and especially about the land and people from which he sprang, in order that they might deal with him according to his position, or influential friendships, They would not want to deal severely with a man whose influence might get them into trouble later.

We cannot but admire the frankness of Jonahs confession of guilt, and his willing surrender to the claims of justice, when he was tempted sorely to take an opposite course. This certainly shows that Jonahs conscience was not seared over. He answers their questions truthfully and at the same time finds an opportunity to bear witness to the One True God. His testimony resembles a great deal that made by the apostle to the Gentiles (Act. 14:14-18; Act. 17:22-31).

Jon. 1:10 . . . WHAT IS THIS THAT THOU HAST DONE? Now if Jonahs claims were true, it was Jonahs God who had sent the storm. How then could Jonah rebel against such a god? The sailors were amazed by what Jonah had told them. It was as if they said, Jonah, if your god is the god of heaven, sea, and land, how could you dare disobey him and run away from his command to you? They also wanted to know why he had involved them in his troubles with his god!

QUIZ

1.

Was Jonah foolish enough to think he could hide from God?

2.

What does the phrase . . . from the presence of Jehovah mean?

3.

Why did Jonah flee from the presence of Jehovah?

4.

Where is Tarshish?

5.

Why was Jonah asleep?

6.

Should we try to determine Gods will by casting lots?

7.

Why did the sailors question Jonah about his occupation, country, etc.?

Fuente: College Press Bible Study Textbook Series

(3) But Jonah rose up to flee.The motive of the prophets flight is given by himself (Jon. 4:2). He foresaw the repentance of the city, and the mercy which would be displayed towards it, and was either jealous of his prophetic reputation, or had a patriotic dislike of becoming a messenger of good to a heathen foe so formidable to his own country.

Tarshish.This can hardly be any other than Tartessus, an ancient Phnician colony on the river Guadalquivir, in the south-west of Spain. (See Gen. 10:4; 1Ch. 1:7.)

A profound moral lesson lies in the choice of this refuge by Jonah. A man who tries to escape from a clearly-recognised dutyespecially if he can at the time supply conscience with a plausible excuseis in danger of falling all the lower, in proportion as his position was high. Jonah, commanded to go to Nineveh, in the far north-east, instantly tries to flee to the then farthermost west. Often between the saintly height and an abyss of sin there is no middle resting-point. The man with the highest ideal, when unfaithful to it, is apt to sink lower than the ordinary mortal.

From the presence of the Lord.Rather, from before the face of Jehovah. The words may imply (1) the belief in a possibility of hiding from the sight of God (as in Gen. 3:8), a belief which, as we gather from the insistence on its opposite in Psalms 139, lingered late in the popular conception; (2) a renunciation of the prophetic office. (Comp. Deu. 10:8; 1Ki. 17:1); (3) Flight from the Holy Land, where the Divine presence was understood to be especially manifested. Commentators have generally rejected the first of these as implying ignorance unworthy of a prophet; but, on embarking, Jonah went below, as if still more securely to hide, and used the same expression to the mariners, who would certainly take it in its literal and popular sense.

Joppa.Heb., Ypho; now Jaffa, the port of Jerusalem. (See Jos. 19:46; 2Ch. 2:16.)

He found a ship.Probably a Phnician vessel trading between Egypt and Spain, and accustomed to touch at Joppa.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

3. Jonah proceeds on his journey, but in the opposite direction.

Tarshish This city has been identified with Tarsus in Cilicia, the home of the apostle Paul; but it should be identified with Tartessus, a Phoenician colony in southwest Spain, not far from Gibraltar. Nineveh was in the far east, Tarshish appears to have been the most distant city toward the west then known. The author evidently desires to represent Jonah as attempting to get away from his mission as far as possible.

From the presence of Jehovah The prophet is anxious to get out of God’s sight, lest God, seeing him, might be reminded of the commission imposed. The motive leading to the flight is indicated in Jon 4:2. The expression goes back to a time when it was actually thought that removal from the land of the Hebrews was removal from the presence of Jehovah (1Sa 26:19; compare Dan 6:10). At the time when the Book of Jonah was written the phrase had lost its older, primitive significance, for the omnipresence of Jehovah had long been recognized (see Amos, p. 207). Nevertheless, it continued to be used in a figurative sense.

Joppa One of the harbors on the eastern shore of the Mediterranean, which from ancient times has served as a seaport of Jerusalem (2Ch 2:16; Ezr 3:7). It is still a flourishing town; Cheyne says ( Encyclopaedia Biblica) that its population was estimated in 1897 at over thirty-five thousand; but Mackie (Hastings’s Dictionary of the Bible) estimates its population at “about eight thousand.” The present name of the city is Yafa, Eng. Jaffa. The city is the western terminus of the Jaffa-Jerusalem railway. There Jonah found a ship which was ready to sail; he paid the fare and set out for Tarshish; but Jehovah overtook him.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘But Jonah rose up to flee to Tarshish from the presence of YHWH, and he went down to Joppa, and found a ship going to Tarshish. So he paid its fare, and went down into it, to go with them to Tarshish from the presence of YHWH.’

But Jonah was unwilling to go to Nineveh and sought to evade YHWH’s call by fleeing in the opposite direction to Nineveh. He did this by taking ship for Tarshish (possibly Sardinia or Spain). Tarshish (possibly meaning ‘smeltery’) was the name given to a number of areas which mined the silver, tin, iron and lead carried by the ‘ships of Tarshish’ (ships that carried ore, large cargo ships). Others sees Tarshish as meaning ‘the open sea’, with ships of Tarshish being those large enough to cope with the open sea as opposed to sailing near land.

‘He went down to Joppa.’ Joppa, or Yepu in the Amarna letters and Yapu in neo-Assyrian inscriptions, was a small port on the coast and was not in Israel or Judah. It was Jonah’s first step in his attempt to get away from God. In Joppa no one would blame him for wanting to get away from Israel’s influence, and from the influence of Israel’s God.

This does not necessarily mean that Jonah actually thought that he could escape the presence of YHWH, only that he thought that if he abdicated his responsibilities as a prophet and left the country of his calling he would be freed from his responsibilities. YHWH’s earthly dwellingplace was in Jerusalem, and Israel was YHWH’s inheritance, and he presumably considered that by cutting himself off from YHWH’s inheritance, the land of Israel, he could be freed from his calling as a prophet and from any responsibility to YHWH. He would no longer be responsible as YHWH’s servant.

We are not told why Jonah did not want to go to Nineveh. He may well have been afraid of what they might do to a Hebrew prophet. Or he may have felt that they were foreigners, and therefore not suitable people to receive a revelation from YHWH. Or he may simply have hated Assyria because of what it had already in the past done to his people, and have felt that he wanted no part in offering them the possibility of repentance. It may be that to him they were beyond the pale. Perhaps his own family had been affected by previous Assyrian invasions. But none of these are the reasons which are made clear in the prophecy. Indeed Jonah’s argument was that it was because he was afraid that he would be too successful (Jon 4:2-3), and that YHWH might then spare the Assyrians. That would mean that his ability to prophesy the truth might then be called in question. And he emphasises that he had already made this clear to YHWH before he fled from Israel. He did not think that YHWH was being fair to him as a prophet. He could not bear to think that after prophesying the destruction of Nineveh it might not happen. What would people think about his prophetic ability then? He might even be seen as being a false prophet because what he had prophesied had not happened (Deu 18:22).

Note the threefold emphases in the verbs. He ‘rose up to flee to Tarshish’, ‘went down to Joppa’ and ‘found a ship going to Tarshish’ (which was what he was looking for). So he ‘paid his fare’, ‘went down into it’, in order to ‘go to Tarshish’. In both cases what is being emphasised is his set purpose. Note also that Tarshish is mentioned three times in order to emphasise his specific destination. To most people Tarshish was the remotest spot on earth.

Fuente: Commentary Series on the Bible by Peter Pett

Jon 1:3. Jonah rose up to flee unto Tarshish Which, according to Josephus, was Tarsus, the capital of Cilicia. Others say Tartessus in Spain. From the presence of the Lord, Houbigant reads, Through fear of the Lord. What he feared is shewn in chap. Jon 4:2. He hoped that if he was at a greater distance God would send some other prophet to preach repentance to the city of Nineveh. Grotius says, that the expression means, “From the land of Israel,” the immediate residence of God.

Fuente: Commentary on the Holy Bible by Thomas Coke

It is probable that this Tarshish was Tarsus, a sea-port in Israel. But what an awful attempt in Jonah to run from the Lord, and how foolish as well as presumptuous, the endeavour. Reader let not us by the way overlook the instructions it brings of human nature in its best men, manifesting its corruption. Alas! what is man, yea, every man, uninfluenced by grace?

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Jon 1:3 But Jonah rose up to flee unto Tarshish from the presence of the LORD, and went down to Joppa; and he found a ship going to Tarshish: so he paid the fare thereof, and went down into it, to go with them unto Tarshish from the presence of the LORD.

Ver. 3. But Jonah rose up to flee, &c. ] i.e. He made haste (more haste than good speed) to disobey God. Homo est inversus decalogus. The natural man standeth across to the will of God; “being abominable, disobedient, and to every good work reprobate,” Tit 1:16 . Jonah was a spiritual man, and should have discerned all things, 1Co 2:15 . But this spiritual man was mad, Hos 9:7 (as they that are cured of a frenzy will yet have their freaks and frantic tricks sometimes), he cast off the yoke, and turned, for the time, renagade from the Lord; who met him at half turn, and brought him back again, though by weeping cross. Of the blackbird’s dung is made the lime whereby he is taken; so here. They that would excuse Jonah, and say that he sinned not, Dei scriptis iniuriam faciunt, saith Luther, they wrong the Scriptures. The best have their infirmities; as the snow-like swan hath black legs; and as no pomegranate is without some rotten grains. David saw such volumes of corruptions, and so many erratas in all that he did, that he cries out, “Who can understand his errors? cleanse thou me from secret faults,” Psa 19:12 .

To flee unto Tarshish ] Tarsus, in Cilicia, St Paul’s country, Act 21:39 ; Act 22:3 , rather than the city Tunis, in Africa, as Vatablus will have it, or the East Indies, as others. Tarshish sometimes signifieth the main ocean, as Psa 48:7 (whence some take it here for the sea), but that may be by a metonymy a of the adjunct; because Tarsus stood upon the ocean shore, and was a fit haven whence to hoist up sail into various countries.

From the presence of the Lord ] Ab ante Domini, from the special and spiritual presence of God, wherein he had hitherto stood and ministered. For from God’s general presence, whereby he filleth all places, and is “not far from any one of us,” Act 17:27 (not so far, surely, as the bark is from the tree, the skin from the flesh, or the flesh from the bones), Jonah knew he could not flee. Blind nature saw, and could say,

— “ quascunque accesseris eras,

Sub Iove semper eris. ” —

God is a circle, said Empedocles, whose centre is everywhere, whose circumference is nowhere. Why the prophet fled many causes are assigned by interpreters: as Amor patriae, timer humanus, his fear of the Ninevites, his love to his Israelites, his conceit that it would be to little purpose to preach to heathens, since he had prevailed so little at home. The very cause was that which we find Joh 4:2 , “I fled to Tarshish: for I knew that thou art a gracious God,” &c., and I feared, lest I should thereupon be counted a false prophet. So much there is of self found in the best; who, when once they are got out of God’s way, they may run they know not whither, and return they know not when.

And went down to Joppa ] Heb. Japho, a sea town in the tribe of Dan, Jos 19:46 ; distant about fifty miles from Gathhepher (Jonas’s town, 2Ki 14:25 ), which was in the tribe of Zabulon, towards the lake of Tiberias. Sinners are no small painstakers. There is the same Hebrew and Greek word for wickedness and toilsomeness ( ). Would sinners be at the same pains for heaven that they are at for hell they could not lightly miss it.

And he found a ship going to Tarshish ] They that have a mind to commit sin shall easily meet with an occasion. The tempter, who feeleth their pulses, and knoweth which way they will beat, will soon fit them a pennyworth. He hath a wedge of gold to set before Achan, a Cozbi before Zimri, Non causabitur, aptabitur. It is not to be excused or acommodated. Indeed it is the just man’s happiness that no evil shall happen to him, Pro 12:21 ; that is (as Mercer interpreteth it) non parabitur ei, et dabitur occasio iniquitatis, God shall cut off from him the occasions of sin, remove stumblingblocks out of his way; either not lead him into temptation or not leave him in it.

So he paid the fare thereof ] Forsan ut citius navim solveret (Mercer); perhaps to make the mariners hasten the more. Jonah might better have obeyed God, and gone to Nineveh on free cost. But wit is best when it is bought, they say. How many be there who perish at their own charge, as Phocion, the Athenian, paid for the poison that despatched him.

To go with them to Tarshish from the presence, &c. ] i.e. Out of God’s blessing into the world’s warm sun. All wilful sinners are renegades from the Lord; factique sunt a corde suo fugitivi, saith Tertullian, fain they would also run (if they knew how or whither) from their own consciences. But if they belong to God, conscience shall be awakened to do its office; and they shall one day say with her, “I went out full, and the Lord hath brought me home again empty: why then call ye me Naomi? call me Mara, for the Almighty hath dealt very bitterly with me,” Rth 1:20-21 .

a A figure of speech which consists in substituting for the name of a thing the name of an attribute of it or of something closely related. D

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

rose up to flee. Jonah knew that Assyria was to be God’s sword of judgment against Israel. If Nineveh perished, Israel might be saved. God’s mercy might arrest this overthrow of Nineveh. Was this why Jonah would sacrifice himself to save his nation? This would explain his flight here, and his displeasure, as clearly stated in Jon 4:1-3. When he said (Jon 1:12), “Take me up”, &c., he had counted the cost. He confesses to the men (verses: Jon 1:9, Jon 1:10), but not to God. He gave his life to save his People. The type of Christ may have begun here. See Gal 1:3, Gal 1:13; and compare Rom 9:1-3.

Tarshish. See note on 1Ki 10:22.

from the presence of the Lord. Reference to Pentateuch (Gen 4:16). App-92.

Joppa. Now Jaffa. Compare Jos 19:46, 2Ch 2:16. Act 9:36.

ship. Pleb. ‘aniyah = any large merchant ship. Not the same word as in Jon 1:5.

he paid the fare : and counted the cost of his flight. See notes on the Structure, p. 1247.

Fuente: Companion Bible Notes, Appendices and Graphics

Jon 1:3-10

GODS MESSENGER RUNNING FROM GOD

THE CONTRARIETY OF JONAH

TEXT: Jon 1:3-10

Jonah, thinking to relieve himself of the prophetic responsibility if he gets away from the place where this commission was given, flees toward Tarshish. But God arrests him in the middle of the ocean by a storm and the falling of a lot upon him. Jonah then confesses his failure to the ships crew.

Jon 1:3 JONAH ROSE UP TO FLEE UNTO TARSHISH FROM THE PRESENCE OF JEHOVAH . . . Was Jonah foolish enough to think that he could hide from God? Destructive liberal critics of the Bible say that the phrase from the presence of Jehovah indicates a tribal concept of God. That is, the liberal critics think the Hebrews of Jonahs day had the same concept of their God as the heathen did of theirs-each ethnic group of people had their own localized gods-and when they got away from their homeland the local gods had no power over them. This attack upon the supernatural character of the Bible is too absurd to be given much credence by anyone who has ever read the Bible at all. Long before Jonah ever lived the Hebrew people knew that Jehovah God was the Only True God and that He was Creator and Sustainer of the whole universe-that His presence was everywhere (cf. Psa 139:7 ff). What then is the meaning of this phrase from the presence of Jehovah? The Jewish commentator, Kimchi, says, He imagined that if he went out of the land of Israel, the Spirit of prophecy would not rest upon him. In other words, Jonah was simply trying to rid himself of the responsibilities of his official status in this one particular task of going to Nineveh. The phrase . . . presence of Jehovah is often used to indicate some official capacity (cf. Gen 41:46; Deu 10:8; 1Ki 17:1; 1Ki 18:15; 2Ki 3:14; Luk 1:19). Jonahs intention was not to hide himself from the omnipotent God, but to withdraw from the service of Jehovah. So Jonah acted, as men often do today who do not like Gods call upon their lives to special service, by removing themselves as far as possible from being under the influence of God, and from the place where he could fulfill Gods command. All the circumstances which weighed upon Jonahs soul causing such disobedience we are not told. However, he gives us one reason himself near the end of the book (Jon 4:2). Fairbairn supposes Jonah to have rationalized thus: Alas! what can I hope to accomplish as the bearer of Gods message against the crying sins and abominations of Nineveh? I, a solitary individual, a poor and unknown stranger, in the midst of a proud, overgrown city, reveling in wealth and wantonness! What success have I had at home even among the people of my own tongue and nation? Here, with every advantage on my side, I have borne the testimony of God in vain, and have seen the hand of the Lord stretched out to save from impending ruin, with no other effect among the people at large than of giving new wings to profligacy and corruption. My soul is already sick with looking at the things which have been proceeding around me; my hands hang down nerveless and enfeebled; and yet I am the man to be sent to deal with that mighty mass of pride and unrestrained wickedness! Is there the least likelihood of their listening to my voice? . . . And, whatever success might attend my labors when transferred to that distant field, will not He who has so long spared Israel under so many provocations, much more spare them? Why may not matters, then, be allowed to take their course? Or, if the call to repentance must be proclaimed, let it be at least committed to one better prepared for the toils and difficulties of the undertaking. Discouragement, the devils sharpest knife, has stabbed the heart of Jonah and many a preacher of God since, weakening their faith and prodding them into fleeing from the presence of Jehovah. Jonah had seen no visible success from his ministry and so he was ready to quit. He had seen enough in the past to believe that all his preaching to Nineveh would not bring the judgment of God upon them but mercy which would be but another failure. His faith was not strong enough yet to accept at all times that the ways of men are not always the ways of God (Isa 55:8). When Isaiah was warned many years later that his preaching would not be listened to, Isaiah cried out, How long, O Lord? The Lord answered Isaiah and all preachers who have ever asked the same question, Until cities be waste without inhabitant, and houses without man, and the land become utterly waste . . . (Isa 6:9 ff). Lack of apparent success, unresponsive listeners, discouragement blinded the eyes of Jonah to the power of God and he went with haste to the city of Joppa, one of Israels greatest seaports, and paid his fare on a ship bound for Tarshish.

Zerr: Jon 1:3. This is the only place in the Bible that says anything about the attempt of Jonah to flee from his duty, hence we see him as a faithful scribe since he makes no effort to “whitewash his action, either in this particular verse or in his explanation to the mariners. Tarshish was a, city on the coast of Spain and hence was about as far away in the opposite direction from Nineveh as Jonah could think of. He was merely showing a common weakness and foolishness of mankind in thinking he could escape from the presence of the Lord. He certainly believed that God is everywhere and that it is impossible to get out of His sight, but in his panicky frame of mind he gave way to the impulse of evading an unpleasant task. Joppa was a coast town of Palestine and a shipping port. Jonah learned of a boat that was scheduled for Tarshish and bought passage on the same.

Tarshish is probably Tartessus, in Spain, about 2000 miles west of Palestine, and one of the most western points of all the Phoenician trade. Jonah was fleeing in as opposite a direction from Nineveh as he could go, as Nineveh is almost directly east of Palestine about 500 miles. Joppa is the city where Peter was when God called him to take the Gospel to the Gentile army captain, Cornelius (Act 10:5 ff).

Jon 1:4-5 BUT JEHOVAH SENT OUT A GREAT WIND UPON THE SEA . . . THEN THE MARINERS WERE AFRAID . . . BUT JONAH . . . WAS FAST ASLEEP, His going out from the presence of the Lord did not ensure his escape from the government of the Lord. All the forces of nature are at the command of God, and are pressed into His service when need requires. The ship started on course, but God sent out a wind (cf. Psa 104:4; Heb 1:7). The mariners were heathen-they were polytheists-men who worshipped many gods. This tempest was so severe that even these experienced seamen were terrified. When prayer to each ones deity did not avail they hurled their cargo overboard, but even this did not help. The ship was groaning and creaking, tossed about, and in immediate danger of breaking apart. And Jonah was fast asleep! It is hardly justifiable to attribute his ability to sleep through the storm to a perverse stupefied, seared conscience. He was probably so exhausted from the long trip from Gath-hepher to Joppa (a distance of some 60-70 miles) and from the psychological wrestling with his soul (which causes physical exhaustion) that he simply fell into a deep sleep which the rocking and rolling of the ship might even have helped, as we ourselves have experienced drowsiness induced by the rolling of a ship under our feet.

Zerr: Jon 1:4. Jonah was to learn “the hard way that it is impossible to evade the hand of God by fleeing. Yet the Lord did not wish to injure him since He expected to use him after the present lesson had been taught and appreciated. Neither did God intend that any damage should come to the owners of the ship as we shall see. So He sent forth a wind that threatened to rend the vessel hy the violence of the waves. Jon 1:5. These mariners were idolaters and showed their faith in their gods by praying to them. But they did not depend wholly on them for help but co-operated by lightening the load for the ship, an example that could well be observed by Christians who seem to think that “God wii! take care of us whether we do anything or not. The side* of the ship means the recesses or nooks of the vessel that were more or less secluded and suitable for repose. Jonah was sound asleep In one of these and unaware of the storm that was raging out-side.

Jon 1:6-7 . . . WHAT MEANEST THOU, O SLEEPER? . . . COME, AND LET US CAST LOTS . . . AND THE LOT FELL UPON JONAH, The chief-sailor (shipmaster) remembered the passenger who had boarded at Joppa and probably had been informed that he was asleep down in the hold. Jonah had told them (exactly when, we are not told) that his purpose for buying passage was to flee from the presence of Jehovah (Jon 1:10). So the chief rope-puller (the literal word for sailor) awakened Jonah shouting, over the noise of the storm and in incredulity that he could sleep, What do you mean sleeping at a time like this? Get up and call upon your God in hope that he will look with favor upon us all that we do not perish. These ploytheists had tried calling upon every god represented by every other man on board all to no avail. They had thrown the cargo overboard. Now, they will try Jonahs god. The record does not indicate whether Jonah prayed then or not, but the crew decided to take further action as a last resort. These sailors were at their wits end when it occurred to them that this violent storm was the expression of the gods anger with someone on board. Although many of the ancient and contemporary heathenistic concepts of God and natural phenomena are utterly false yet the Bible reveals very plainly that there is a relationship between mans sin and natural calamity (see our comments on Joel and Special Studies on Prophetic Philosophy of History and The Day of Jehovah).

The Arabic word which corresponds to the Hebrew word lot is translated stone, pebble, etc. Stones, pebbles, dice, colored balls, pieces of wood of different lengths, and so on, were used for the casting of lots. Because men of old believed that the will of the powers which ruled over mans destiny could be known in this way, it was a common practice to cast lots for important decisions. We also read that individual Israelites and the entire nation made use quite frequently of some sort of lot. The Urim and Thummim, placed into the breastplate fastened to the ephod worn by the high priest in his official duties served to reveal Gods will, the exact manner of such revelation being unknown to us (cf. Exo 28:30; Num 27:21; Jos 9:14; 1Sa 22:10; 1Sa 22:13; 1Sa 22:15; 1Sa 23:6-13; 1Sa 30:7 ff; Neh 7:65). The Lord commanded the casting of lots only in important matters (Lev 16:8; Num 26:53 ff; Num 33:54; Num 34:13; Jos 7:13 ff; chs. 14-21). Sauls use of the lot (1Sa 14:37-45) was an act of a king rejected by God (1Sa 13:13 ff), an example illustrating Pro 13:13-23, without giving permission to resort to casting the lot. In the New Testament there is no divine command to cast lots and only one example of such being done (Act 1:26). Neither the deacons (Act 6:1-6), nor Paul and Barnabas as missionaries to the heathen (Act 13:1 ff), nor the delegation sent to Antioch by the congregation at Jerusalem (Act 15:22 ff), nor the evangelists placed in the newly planted congregations (1Ti 4:14; Tit 1:5) were chosen by casting lots. We do not think it would be sinful if a congregation or individual Christians resorted to the lot in order to decide certain details in carrying out a work in which they are agreed in general. But the outcome of the lot is not to be regarded as a divine decree. God has made know His will through which he has granted unto us all things that pertain unto life and godliness, through a knowledge of Him (Christ) (2Pe 1:3 ff). God has given us minds to make intelligent decisions and when our decisions are in accord with His revealed word we do not need to cast lots.

In the Old Testament times God revealed His will in divers portions and divers manners (Heb 1:1). In the case of Jonah here it is very evident that God controlled the outcome of the casting of the lots. The lot fell upon Jonah. It was Gods way of saying, Thou art the man!

Zerr: Jon 1:6. Up to now the mariners knew nothing of Jonah’s connection with the situation, so the shipmaster or captain was surprised that he could be so unconcerned about it. Sleeper is from radam which Strong defines, A primitive root; to stun. i.e. stupefy (with sleep or death).” Nothing Indicates that they had been at sea very long, and there was no apparent reason why anyone would be needing sleep, hence the captain thought that Jonah was stunned by some cause unkown to him. So he aroused the “sleeper” and told him to join in the general petition to their respective gods for help in their time of distress. The name of God is capitalized which is the work of the translator or editor of the A. V,, hut it should not be so for this heathen captain knew nothing of the God of Jonah. All he meant was that, he was to do as all the rest had been doing, call upon his god for help, and perhaps the god would come to their aid. Jon 1:7. Nothing is said in the text about whether Jonah made any response to the request of the captain or not, but the indication is that he did not. He knew that the very God to whom he would have “sailed was the One from whom he was fleeing, and that it would be inconsistent for him to make such a call. The mariners were still ignorant of the true situation, hut they concluded that some special reason must exist for the storm since it came up so unexpectedly and out of season. In their extremity they felt that some person present must be responsible for the disturbance. Had they been the people of Israel they might have expressed it by saying there was “sin in the camp as it is usually said in the case of Aehan in Joshua 7. Being heathen they did not have that view of the case, yet they were religiously inclined and thought that something was wrong. The casting of lots would ordinarily be only a chance decision, but Pro 16:33 shows that the Lord sometimes takes a hand in it and disposes” the decision according to His will. Such will be done in the present case because God really wants these innocent mariners to know on whose account the distressful situation has come upon them. Accordingly, when they cast their iota the “lucky number was drawn by Jonah because God directed the operation.

Jon 1:8-9 . . . WHAT IS THINE OCCUPATION? AND WHENCE COMEST THOU? . . . I AM A HEBREW; AND I FEAR JEHOVAH . . . They inquired about his occupation, because it might be a disreputable one, and one which excited the wrath of the gods; also about his parentage, and especially about the land and people from which he sprang, in order that they might deal with him according to his position, or influential friendships, They would not want to deal severely with a man whose influence might get them into trouble later.

We cannot but admire the frankness of Jonahs confession of guilt, and his willing surrender to the claims of justice, when he was tempted sorely to take an opposite course. This certainly shows that Jonahs conscience was not seared over. He answers their questions truthfully and at the same time finds an opportunity to bear witness to the One True God. His testimony resembles a great deal that made by the apostle to the Gentiles (Act 14:14-18; Act 17:22-31).

Zerr: Jon 1:8. The captain was surprised when he found Jonah in profound sleep while a violent storm was raging, and now that feeling was doubtless increased by the outcome of the lot. It prompted him to make the inquiries stated in this verse, for Jonah must have belonged to a mysterious clan to have had such a significant part to play In the affair that was overwhelming the whole crew with fear. Jon 1:9. Jonah gave the captain and other mariners a brief but clear explanation of the case. Ali of the men on board professed to be religious and to be worshipers of some god, but Jonah claimed devotion to the God who had made the very sea that was threatening to destroy their ship with all its passengers and men. He told them further (as we may learn from the next verse) that he was fleeing from liis own God when he went on board their ship.

Jon 1:10 . . . WHAT IS THIS THAT THOU HAST DONE? Now if Jonahs claims were true, it was Jonahs God who had sent the storm. How then could Jonah rebel against such a god? The sailors were amazed by what Jonah had told them. It was as if they said, Jonah, if your god is the god of heaven, sea, and land, how could you dare disobey him and run away from his command to you? They also wanted to know why he had involved them in his troubles with his god!

Zerr: Jon 1:10. Then were the man exceedingly afraid, This was the most logical result that could have come after the explanation of Jonah, for it harmonized with all tive facts as they had seen them. Only the creator of the sea could throw it into the condition it then manifested as he willed, and hence such a being should be feared.

Questions

1. Was Jonah foolish enough to think he could hide from God?

2. What does the phrase . . . from the presence of Jehovah mean?

3. Why did Jonah flee from the presence of Jehovah?

4. Where is Tarshish?

5. Why was Jonah asleep?

6. Should we try to determine Gods will by casting lots?

7. Why did the sailors question Jonah about his occupation, country, etc.?

Fuente: Old and New Testaments Restoration Commentary

to flee: Jon 4:2, Exo 4:13, Exo 4:14, 1Ki 19:3, 1Ki 19:9, Jer 20:7-9, Eze 3:14, Luk 9:62, Act 15:38, Act 26:19, 1Co 9:16

from: Gen 3:8, Gen 4:16, Job 1:12, Job 2:7, Psa 139:7-12, 2Th 1:9

Joppa: Jos 19:46, 2Ch 2:16, Act 9:36

Tarshish: As Jonah embarked at Joppa, a seaport on the Mediterranean, it was probably either Tarsus in Cilicia, or rather Tartessus in Spain, to which he intended to flee. When we reflect how such a message would be received in the streets of London at this day, we shall not wonder at the prophet’s reluctance to announce the destruction of the proud and idolatrous Nineveh. Isa 2:16, Isa 23:1, Isa 23:6, Isa 23:10, Isa 60:9, Eze 27:12

Reciprocal: 1Ki 10:22 – Tharshish 1Ki 22:48 – made ships 2Ki 17:20 – until he had cast Ezr 3:7 – Joppa Pro 27:8 – man Jer 18:3 – I went Jer 23:23 – General Hos 7:13 – fled Jon 1:10 – he fled Luk 11:32 – a greater Act 9:13 – Lord Act 21:2 – finding Act 27:14 – not 1Co 9:17 – against Gal 2:11 – because

Fuente: The Treasury of Scripture Knowledge

Jon 1:3. This is the only place in the Bible that says anything about the attempt of Jonah to flee from his duty, hence we see him as a faithful scribe since he makes no effort to “whitewash his action, either in this particular verse or in his explanation to the mariners. Tarshish was a, city on the coast of Spain and hence was about as far away in the opposite direction from Nineveh as Jonah could think of. He was merely showing a common weakness and foolishness of mankind in thinking he could escape from the presence of the Lord. He certainly believed that God is everywhere and that it is impossible to get out of His sight, but in his panicky frame of mind he gave way to the impulse of evading an unpleasant task. Joppa was a coast town of Palestine and a shipping port. Jonah learned of a boat that was scheduled for Tarshish and bought passage on the same.

Fuente: Combined Bible Commentary

Jon 1:3. But Jonah rose up to flee unto Tarshish It is not to be wondered at that Jonah should be averse to undertake this mission. He probably considered it as a dangerous one, and might be tempted to think it would be unprofitable, and answer no valuable end. The journey was long, and the perils and hardships of it, he supposed, would be great. The inhabitants of the city were idolaters, and knew nothing of Jehovah, in whose name the warning was to be given, and the destruction denounced. The city was proud as well as idolatrous, and would look down with contempt on an Israelite, coming from a distant country, hardly known to many of them, or at least despised by them. And he had every reason to suppose that the delivery of such an unpleasant message would draw upon him the resentment both of the rulers and multitude. Indeed, when we reflect how such a message would be received in the streets of London at this day, we shall not wonder that he was extremely reluctant to undertake the service. Strong faith and a habit of unreserved obedience were necessary to overcome the reluctance that he must have felt: and perhaps he was a young man, and not as yet inured to perilous employments. Scott. And, besides this, Jonah himself assigns another reason, Jon 4:2, namely, that he knew Gods mercifulness to be great, and that it was probable God would be moved to forbear executing the judgments denounced; and so he would have the shame of being accounted a false prophet. This and other parts of his conduct, however, deserve censure. But, as Bishop Newcome observes, men endued with extraordinary gifts of the Spirit, and made the instruments of declaring Gods will to mankind, have occasionally been subject to great human infirmities, and have even contracted great guilt. Of Tarshish, see note on Isa 2:16. From the presence of the Lord That is, to be at a distance from the land of Israel, the immediate residence of God, as Grotius and Locke interpret the expression. Houbigant however reads, through fear of the Lord; and what he feared is shown Jon 4:2. Perhaps Jonah hoped, if he were at a greater distance, God would send some other prophet to preach repentance to the Ninevites. And went down to Joppa A well-known haven on the Mediterranean. And he found a ship going to Tarshish Bound for, and ready to sail to the place he designed. Thus Providence seemed to favour his design, and to give him an opportunity to escape. Observe, reader, we may be out of the way of duty, and yet may meet with apparently favourable providences. So he paid the fare thereof, and went down into it He lost no time, for he was in haste to get at a distance from the presence of the Lord. Here we see what the best of men are when God leaves them to themselves, and what need we have, when the word of the Lord comes to us, to have the Spirit of the Lord to come along with the word, to bring every thought within us into obedience to it. Let us learn from hence to cease from man, and not to be too confident either respecting ourselves or others in time of trial, but let him that thinks he stands, take heed lest he fall.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

1:3 But Jonah rose up to {d} flee unto Tarshish from the presence of the LORD, and went down to {e} Joppa; and he found a ship going to Tarshish: so he paid the fare thereof, and went down into it, to go with them unto Tarshish from the {f} presence of the LORD.

(d) By which he declares his weakness, that would not promptly follow the Lord’s calling, but gave place to his own reason, which persuaded him that he would not profit these people at all, seeing he had done such little good among his own people; Jon 4:2 .

(e) Which was the haven, and port to take shipping there, also called Joppa.

(f) From that vocation to which God had called him, and in which he would have assisted him.

Fuente: Geneva Bible Notes

Tarshish was the name of a great-grandson of Noah through Noah’s son Japheth and Japheth’s son Javan (Gen 10:1-4). From then on in the Old Testament the name describes both the descendants of this man and the territory where they settled (cf. 1Ki 10:22; 1Ki 22:48; 1Ch 7:10). The territory was evidently a long distance from Israel and on the Atlantic coast of southwest Spain (cf. Jon 4:2; Isa 66:19). [Note: See the map in Alexander, p. 49.] It also contained mineral deposits that its residents mined and exported to Tyre and probably other places (Jer 10:9; Eze 27:12). Since the Hebrew word tarshishu means smelting place or refinery, the Jews referred to several such places on the Mediterranean coast by this name. [Note: The New Bible Dictionary, 1962 ed., s.v. "Tarshish," by J. A. Thompson.] Similarly several towns along the coastlands of English-speaking nations today bear the name "Portland." Therefore it is probably impossible to locate the exact spot that Jonah proposed to visit. The identification of Tarshish with Spain is very old going back to Herodotus, the Greek historian, who referred to a Tartessus in Spain. [Note: Ibid.] This site was about 2500 miles west of Joppa. In any case, Jonah sought to flee by ship from Joppa on Israel’s Mediterranean coast and to go to some remote destination that lay in the opposite direction from Nineveh. Joppa stood about 35 miles southwest of Samaria, the capital of the Northern Kingdom. Nineveh lay about 550 miles northeast of Samaria.

"Jonah the believer is disgruntled with his calling. (Whoever thought a missionary would be disgruntled-except a fellow missionary!)" [Note: Joyce Baldwin, "Jonah," in The Minor Prophets, p. 543.]

Why did Jonah leave Israel? He evidently concluded that if he ran away God would select another prophet rather than track him down and make him go to Nineveh. By going in the opposite direction from Nineveh, as far from Nineveh as was then possible, Jonah seems to have been trying to get as far away from the judgment he thought the Lord would bring on that city as he could. In short, he seems to have been trying to run away from the Lord’s calling and to preserve his own safety at the same time. This is the only instance in Scripture of a prophet disobeying God’s call (cf. Amo 3:8 for the typical response).

However it was "the presence of the Lord" localized in the Promised Land, mentioned twice in this verse for emphasis, that Jonah sought to escape more than anything. Specifically it was God’s influence over him. He probably knew that he could not remove himself from the literal presence of the omnipresent God.

"To be a prophet was not necessarily to be a great theologian. God chooses whom he will, whether trained professional specialist or not (cf. Amo 7:14-15)." [Note: Stuart, p. 466.]

There is a chiasm in this verse. It begins and ends with references to going to Tarshish from the Lord’s presence. In the center is another reference to going to Tarshish. This structure stresses the fact that Jonah defiantly repudiated God’s call.

Perhaps we can appreciate how Jonah felt about his commission if we compare a similar case. Suppose God called some Jew living during the Hitler regime to go to Berlin and prophesy publicly that God was going to destroy Nazi Germany unless the Germans repented. The possibility of the Germans repenting and God withholding judgment on them would have been totally repugnant to such a Jew. His racial patriotism would have conflicted with his fidelity to God just as Jonah’s did. [Note: Gaebelein, p. 72.]

"In this brief introduction to the book the reader learns three central things: (1) who Jonah was; (2) what Yahweh wanted him to do; (3) Jonah’s response. Thus are introduced the main characters of the story, i.e., Jonah and God; and the situation around which the story revolves, i.e., Jonah’s unwillingness to carry out a divine commission which he finds odious." [Note: Stuart, p. 452.]

Many servants of the Lord throughout history have mistakenly thought that they could get away from the Lord and escape the consequences of His actions by changing their location. This book teaches us that that is not possible (cf. Psa 139:7-10).

"It’s possible to be out of the will of God and still have circumstances appear to be working on your behalf." [Note: Wiersbe, pp. 378-79.]

"An officer in an army may resign the commission of his president or king, but an ambassador of the Lord is on a different basis. His service is for life, and he may not repudiate it without the danger of incurring God’s discipline." [Note: Gaebelein, p. 74.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)