9<\/strong>. The emergency recalls Jonah to his true self. All the better part of his character now comes out. His conduct throughout the remainder of the chapter is dignified and manly, worthy of a servant and prophet of Jehovah.<\/p>\n a Hebrew<\/em> ] This is the name by which the Jews were known to foreigners<\/em> (comp. the use of it by Juvenal and other classical writers). It is quite in keeping with Biblical usage that Jonah employs it in describing himself to the heathen sailors. Had he been addressing one of his own countrymen, he would have spoken of himself as an Israelite<\/em>.<\/p>\n I fear the Lord<\/em> ] Rather, I fear Jehovah<\/strong>. They knew already ( Jon 1:10<\/em><\/span>) that he was a worshipper of Jehovah, and that he had offended Him, and was fleeing from His presence. But hitherto they had only looked upon Jehovah as a<\/em> god, one of many, with whom they had no concern. Comp. Pharaoh’s contemptuous question, “Who is Jehovah, that I should obey his voice, to let Israel go? I know not Jehovah, neither will I let Israel go.” Exo 5:2<\/span>. Now, however, when Jonah added that Jehovah was the God of heaven, who had made the sea and the dry land, while the tempest raged still to confirm his words, “The men were exceedingly afraid.”<\/p>\n I am an Hebrew – <\/B>This was the name by which Israel was known to foreigners. It is used in the Old Testament, only when they are spoken of by foreigners, or speak of themselves to foreigners, or when the sacred writers mention them in contrast with foreigners . So Joseph spoke of his land Gen 40:15<\/span>, and the Hebrew midwives Exo 1:19<\/span>, and Moses sister Exo 2:7<\/span>, and God in His commission to Moses Exo 3:18<\/span>; Exo 7:16<\/span>; Exo 9:1<\/span> as to Pharaoh, and Moses in fulfilling it Exo 5:3<\/span>. They had the name, as having passed the River Euphrates, emigrants. The title might serve to remind themselves, that they were strangers and pilgrims, Heb 11:13<\/span>. whose fathers had left their home at Gods command and for God , passers by, through this world to death, and through death to immortality.<\/P> And I fear the Lord – <\/B>, i. e., I am a worshiper of Him, most commonly, one who habitually stands in awe of Him, and so one who stands in awe of sin too. For none really fear God, none fear Him as sons, who do not fear Him in act. To be afraid of God is not to fear Him. To be afraid of God keeps men away from God; to fear God draws them to Him. Here, however, Jonah probably meant to tell them, that the Object of his fear and worship was the One Self-existing God, He who alone is, who made all things, in whose hands are all things. He had told them before, that he had fled from being before Yahweh. They had not thought anything of this, for they thought of Yahweh, only as the God of the Jews. Now he adds, that He, Whose service he had thus forsaken, was the God of heaven, Who made the sea and dry land, that sea, whose raging terrified them and threatened their lives. The title, the God of heaven, asserts the doctrine of the creation of the heavens by God, and His supremacy.<\/P> Hence, Abraham uses it to his servant Gen 24:7<\/span>, and Jonah to the pagan mariners, and Daniel to Nebuchadnezzar Dan 2:37<\/span>, Dan 2:44<\/span>; and Cyrus in acknowledging God in his proclamation 2Ch 36:23<\/span>; Ezr 1:2<\/span>. After his example, it is used in the decrees of Darius Ezr 6:9-10<\/span> and Artaxerxes Ezr 7:12<\/span>, Ezr 7:21<\/span>, Ezr 7:23<\/span>, and the returned exiles use it in giving account of their building the temple to the Governor Ezr 5:11-12<\/span>. Perhaps, from the habit of contact with the pagan, it is used once by Daniel Dan 2:18<\/span> and by Nehemiah Neh 1:4-5<\/span>; Neh 2:4<\/span>, Neh 2:20<\/span>. Melchizedek, not perhaps being acquainted with the special name, Yahweh, blessed Abraham in the name of God, the Possessor or Creator of heaven and earth Gen 14:19<\/span>, i. e., of all that is. Jonah, by using it, at once taught the sailors that there is One Lord of all, and why this evil had fallen on them, because they had himself with them, the renegade servant of God. When Jonah said this, he indeed feared God and repented of his sin. If he lost filial fear by fleeing and disobeying, he recovered it by repentance.<\/P> <\/p>\n Jon 1:9<\/span><\/p>\n I am a Hebrew, and I fear the Lord.<\/em><\/p>\n<\/p>\n Jonahs confession<\/strong><\/p>\n 1. <\/strong>To keep up a friendly society and correspondence with all men.<\/p>\n 2. <\/strong>We are more particularly engaged to love and help one another, as fellow-countrymen. (John Hartcliffe, M. A.<\/em>)<\/p>\n<\/p>\n The confession and its sequel<\/strong><\/p>\n Here is Jonah at the bar of inquiry. Conscience brings every man there. There is a present judgment-seat as well as a future. Observe–<\/p>\n 1. <\/strong>The interrogators. Heathen sailors.<\/p>\n 2. <\/strong>The prisoner at the bar. A prophet of Israel. A degrading position to be in.<\/p>\n 3. <\/strong>The investigation. It was kind, considerate, circumstantial.<\/p>\n The verse 9 sets forth the elicited confession., Confession is a relief, a necessity, and a Divine condition of forgiveness:<\/strong> Here it was ingenious, contrite, humiliating, God-honouring. Verse 10 suggests that Gods terribleness, as seen in His judgments on sin, inspires the greatest terror. This prompts to earnest inquiry. Verses 11-15 set forth the humanity of the jeopardised heathen crew and the self-sentencing of Jonah. Their conduct shows great caution, tenderness, sympathy, moral change. There was earnest prayer; reluctance to touch Gods anointed; recognition of the Divine Sovereignty. The self-sentencing of Jonah was the result of conscious demerit. Learn–<\/p>\n 1. <\/strong>That no sinner visited with Divine judgments is justified in taking his own life.<\/p>\n 2. <\/strong>When God intends to execute judgments.<\/p>\n 3. <\/strong>That in executing sentence against transgressors we should be certified it is in harmony with the will of God. Verse 16 indicates the moral effects of the whole phenomena on the sailors. They feared, sacrificed, vowed.<\/p>\n Verse 17 sets forth justice attempered by mercy through miracle. Learn that–<\/p>\n 1. <\/strong>Irrational creatures, as well as inanimate creation, are subject to Divine control.<\/p>\n 2. <\/strong>That we may alight on the mercy of God at the most unexpected hour and in the most unlikely place.<\/p>\n 3. <\/strong>That partial deliverance is Divinely intended to exercise and develop faith.<\/p>\n 4. <\/strong>That salvation shall be wrought for the penitent if it necessitate a departure from the ordinary course of things. (J. O. Keen, D. D.<\/em>)<\/p>\n Verse 9. I fear the Lord<\/B><\/I>] In this Jonah was faithful<\/I>. He gave an honest testimony concerning the God he served, which placed him before the eyes of the sailors as infinitely higher than the objects of their adoration; for the God of Jonah was the God of<\/I> heaven, who made the sea and the dry land<\/I>, and governed both. He also honestly told them that he was fleeing from the presence of<\/I> this God<\/I>, whose honourable call he had refused to obey. See Jon 1:10<\/span>.<\/P> <\/p>\n And he said unto them; <\/B>Jonah freely and readily gives account of himself. <\/P> I am a Hebrew; <\/B>one that am descended from Heber, whose offspring by Abraham are well known, and probably to these mariners: he saith not, a Jew<\/I>, because he was not in strictness of speech, for he was of the tribe of Zebulun; nor an Israelite, distinguished from the Jew, lest he should seem to own himself of that idolatrous faction. <\/P> I fear; <\/B>I worship and serve the true God only; or possibly it may imply that his employment was in the immediate. service of God, as a religious person that had abdicated the world, and dedicated himself to God. <\/P> The Lord; <\/B>the eternal and almighty God; yours are upstart gods, and have no power or might, nor can they do any thing. <\/P> The God of heaven; <\/B>who first made, now ruleth, and ever will rule the heavens, which none of your gods can pretend to, those heavens from whence you see this storm falleth. <\/P> Which hath made the sea; <\/B>that sea which now threatens you for my sake, and threatens me for my sin; my God hath raised the sea in his quarrel to contend thus furiously, and he can, and none but he can, command it to be still. And the dry land<\/I>; a description of the earth: you would get thither, but all your gods cannot bring you thither, or give you to set one foot upon it, if my God say no. This is the sum of what Jonah declares, by which he intimateth his innocency from any flagitious crime, as they might imagine him guilty, and yet confesseth the greatness of his sin, which he had before told them, though they understood it not, or thought light of it, he fled from the presence of the Lord. <\/P> <\/p>\n 9. I am an Hebrew<\/B>He does notsay “an Israelite.” For this was the name used amongthemselves; “Hebrew,” among foreigners (Gen 40:15<\/span>;Exo 3:18<\/span>). <\/P> I fear the Lord<\/B>inprofession: his practice belied his profession: his professionaggravated his guilt. <\/P> God . . . which . . . madethe sea<\/B>appropriately expressed, as accounting for the tempestsent on the sea.<\/I> The heathen had distinct gods for the”heaven,” the “sea,” and the “land.”Jehovah is the one and only true God of all alike. Jonah at last isawakened by the violent remedy from his lethargy. Jonah was but thereflection of Israel’s backsliding from God, and so must bear therighteous punishment. The guilt of the minister is the result of thatof the people, as in Moses’ case (De4:21<\/span>). This is what makes Jonah a suitable type of Messiah, whobore the imputed<\/I> sin of the people.<\/P><\/p>\n And he said unto them, I [am] an Hebrew<\/strong>,…. He does not say a Jew, as the Targum wrongly renders it; for that would have been false, since he was of the tribe of Zebulun, which was in the kingdom of Israel, and not of Judah; nor does he say an Israelite, lest he should be thought to be in the idolatry of that people; but a Hebrew, which was common to both; and, besides, it not only declared what nation he was of, but what religion he professed, and who was his God:<\/p>\n and I fear the Lord, the God of heaven, which hath made the sea and the dry [land]<\/strong>; this answers to the other question, what was his occupation or business? he was one that feared the Lord, that served and worshipped him; a prophet of the great God, as Josephus g expresses and so Kimchi; the mighty Jehovah, that made the “heavens”, and dwells in them; and from whence that storm of wind came, which had so much distressed the ship, and still continued: and who made the “sea”, which was now so boisterous and raging, and threatened them with ruin; and “the dry land”, where they would be glad to have been at that instant. By this description of God, as the prophet designed to set him forth in his nature and works, so to distinguish him from the gods of Heathens, who had only particular parts of the universe assigned to them, when his Jehovah was Lord of all; but where was the prophet’s fear and reverence of God when he fled from him, and disobeyed him? it was not lost, though not in exercise.<\/p>\n g Antiqu. l. 9. c. 10. sect. 2.<\/p>\n Jonah begins by answering the last question, saying that he was “a Hebrew,” – <\/em> the name by which the Israelites designated themselves in contradistinction to other nations, and by which other nations designated them (see at Gen 14:13<\/span>, and my Lehrbuch der Einleitung<\/em>, 9, Anm. 2) – and that he worshipped “the God of heaven, who created the sea and the dry” <\/em> (i.e., the land). has been rendered correctly by the lxx , colo<\/em>, revereor<\/em>; and does not mean, “I am afraid of Jehovah, against whom I have sinned” (Abarbanel). By the statement, “I fear,” etc., he had no intention of describing himself as a righteous or innocent man (Hitzig), but simply meant to indicate his relation to God – namely, that he adored the living God who created the whole earth and, as Creator, governed the world. For he admits directly after, that he has sinned against this God, by telling them, as we may see from Jon 1:10<\/span>, of his flight from Jehovah. He had not told them this as soon as he embarked in the ship, as Hitzig supposes, but does so now for the first time when they ask about his people, his country, etc., as we may see most unmistakeably from Jon 1:10<\/span><\/em>. In Jon 1:9<\/span> Jonah’s statement is not given completely; but the principal fact, viz., that he was a Hebrew and worshipped Jehovah, is followed immediately by the account of the impression which this acknowledgement made upon the heathen sailors; and the confession of his sin is mentioned afterwards as a supplement, to assign the reason for the great fear which came upon the sailors in consequence. , What hast thou done!<\/em> is not a question as to the nature of his sin, but an exclamation of horror at his flight from Jehovah, the God heaven and earth, as the following explanatory clauses clearly show. The great fear which came upon the heathen seamen at this confession of Jonah may be fully explained from the dangerous situation in which they found themselves, since the storm preached the omnipotence of God more powerfully than words could possibly do.<\/p>\n I now come to his answer, He said to them, I am an Hebrew; and I fear Jehovah the God of heaven, Who has created the sea and the dry land (24) Here Jonah seemed as yet to evade, yea, to disown his crime, for he professed himself to be the worshipper of the true God. Who would not have said, but that he wished here to escape by a subterfuge, as he set up his own piety to cover the crime before-mentioned? But all things are not here in the first verse related; for shortly after, it follows, that the sailors knew of Jonah’s flight; and that he had himself told them, that he had disobeyed God’s call and command. There is then no doubt but that Jonah honestly confessed his own sin, though he does not say so. But we know, that it is a mode of speaking common among the Hebrews to add in the last place what had been first said; and grammarians say, that it is ὕστερον προτερον, (last first,) when anything is left out in its proper place and then added as an explanation. When therefore Jonah says that he was an Hebrew, and worshipper of the true God, — this tended to aggravate his fault or crime rather than to excuse it: for had he said only, that he was conscious of having done wrong in disobeying God, his crime would not have appeared so atrocious; but when he begins by sayings that known to him was the true God, the framer of heaven and earth, the God of Israel, who had made himself known by a law given and published, — when Jonah made this introduction, he thereby removed from himself all pretenses as to ignorance and misconception. He had been educated in the law, and had, from childhood, been taught who the true God was. He could not then have fallen through ignorance; and further, he did not, as the others, worship fictitious gods; he was an Israelite. As then he had been brought up in true religion, his sin was the more atrocious, inasmuch as he had fallen away from God, having despised his command, and, as it were, shaken off the yoke, and had become a fugitive. <\/p>\n We now then perceive the reason why Jonah called himself here an Hebrew, and testified that he was the worshipper of the true God. First, by saying that he was an Hebrew, he distinguished the God of Abraham from the idols of the Gentiles: for the religion of the chosen people was well known in all places, though disapproved by universal consent; at the same time, the Cilicians and other Asiatics, and also the Grecians, and the Syrians in another quarter, — all these knew what the Israelites gloried in, — that the true God had appeared to their father Abraham, and then made with him a gratuitous covenant, and also had given the law by Moses; — all this was sufficiently known by report. Hence Jonah says now, that he was an Hebrew, as though he had said, that he had no concern with any fictitious god, but with the God of Abraham, who had formerly appeared to the holy Fathers, and who had also given a perpetual testimony of his will by Moses. We see then how emphatically he declared, that he was an Hebrew: secondly, he adds, I fear Jehovah the God of heaven. By the word fear is meant worship: for it is not to be taken here as often in other places, that is, in its strict meaning; but fear is to be understood for worship: “I am not given”, he says, “to various superstitions, but I have been taught in true religion; God has made himself known to me from my childhood: I therefore do not worship any idol, as almost all other people, who invent gods for themselves; but I worship God, the creator of heaven and earth.” He calls him the God of heaven, that is, who dwells alone as God in heaven. While the others thought heaven to be filled with a great number of gods, Jonah here sets up against them the one true God, as though he said, “Invent according to your own fancy innumerable gods, there is yet but one, who possesses the highest authority in heaven; for it is he who made the sea and the dry land. (25) ” <\/p>\n We now then apprehend what Jonah meant by these words: he shows here that it was no wonder that God pursued him with so much severity; for he had not committed a slight offense, but a fatal sin. We now see how much Jonah had profited since the Lord had begun severely to deal with him: for inasmuch as he was asleep yea, and insensible in his sin, he would have never repented had it not been for this violent remedy. But when the Lord roused him by his severity, he then not only confessed that he was guilty, or owned his guilt in a formal manner, ( defunctorie — as ridding one’s self of a business, carelessly;) but also willingly testified, as we see, before men who were heathens, that he was the guilty man, who had forsaken the true God, in whose worship he had been well instructed. This was the fruit of true penitence, and it was also the fruit of the chastisement which God had inflicted on him. If then we wish God to approve of our repentance, let us not seek evasions, as for the most part is the case; nor let us extenuate our sins, but by a free confession testify before the whole world what we have deserved. <\/p>\n (24) This answer reverses the order of the questions. He answers the last question first. “Whence comest thou, and what is thy country?” The answer is, “I am Hebrew.” The previous question was, “What is thy work,” or occupation? To this he answers, “I fear Jehovah,” etc. This was his calling, his work, his occupation. “Fear,” of course, includes worship and service. This ought to be the work and occupation of all. But to the first question, as to what evil he had done, he gives no answer. Calvin supposes that the whole is not here related, but is to be gathered from what follows. It is, however, probable that he had previously told them, that is, before the storm arose, that he was fleeing from the presence of the Lord: he therefore left them to conclude what evil it was which he had done. It may be inquired why he said that he was “Hebrew,” and not that he was an Israelite, as the case really was, for he belonged to the ten tribes, and not to the kingdom of Judah; and Israelites, and not Hebrews seem to have been then the common name of the ten tribes. The reason may be, that as the Israelites were then for the most part idolatrous, he wished to show that he was a true descendant of the patriarchs, who were God’s faithful servants, real Hebrews, passengers, sojourners, and pilgrims, as the word imparts, on the earth. — Ed. <\/p>\n (25) “ Non Deos quos invocatis, et qui salvare non possunt, sed Deum coeli qui mare fecit et aridam, mare in quo fugio, aridam de qua fugio,” etc. — Jerome. <\/p>\n (9) And he said<\/strong> . . .The emergency recalls Jonah to his true self. All the better part of his character now comes out. His conduct throughout the remainder of the chapter is dignified and manly, worthy of a servant and prophet of Jehovah (Perowne).<\/p>\n I am a Hebrew<\/strong>.The original order is more striking, A Hebrew I.<\/em> The LXX. read, a servant of the Lord.<\/p>\n Which hath made <\/strong>. . .These words mark the great change that has already come upon the prophet. He feels now how futile it was to try to hide or fly from the Creator of all the universe. But he speaks also for the sake of the crew, who, though recognising the existence of Jehovah as the tribal God of Israel, had never realised His relation to themselves as Creator of the world in which they lived, and of the sea on which they sailed. The storm preached the omnipotence of God.<\/p>\n ‘And he said to them, “I am a Hebrew; and I fear YHWH, the God of heaven, who has made the sea and the dry land.” ’<\/p>\n Jonah answered in terms that they could understand. ‘Hebrew’ was the description used by outsiders of Israelites. It had originally arisen because they were a nomadic people with no permanent ties to the land in which they lived. Habiru was originally a name given to landless and stateless people (e.g. Israel, both in Egypt and when they arrived in Canaan, Abraham ‘the Hebrew’, an so on), and had eventually become attached to Israelites as a kind of nickname.<\/p>\n Jonah then explained that he reverenced and worshipped YHWH the God of heaven, Who had made the sea and the dry land. He was admitting that these rough seas could well have been the handiwork of his God.<\/p>\n Jon 1:9<\/span><\/em><\/strong>. <\/strong>And I fear the Lord, <\/em><\/strong>&c.<\/strong> Rather, I fear Jehovah, <\/em>&c. Jehovah <\/em>being the peculiar name of the true God, by which he was distinguished from those who had the names of gods and lords among the heathen. The words immediately following are a farther distinction between the true God and the gods of the heathen. See Lowth, and Grotius. <\/p>\n It appears by the following verse, that he not only told who he was, but his whole history, and particularly that part of it which referred to his running away from his duty; and for which this singular storm was brought upon them. Jonah interpreted it right. So did the sons of Jacob, in their cruelty to their brother, when they were brought into prison. Gen 42:21<\/span> .<\/p>\n <\/p>\n <\/em><\/p>\n Jon 1:9 And he said unto them, I [am] an Hebrew; and I fear the LORD, the God of heaven, which hath made the sea and the dry [land].<\/p>\n <\/em><\/p>\n Ver. 9. And he said unto them, I am an Hebrew<\/strong> ] i.e.<\/em> A true believer, as was Eber the patriarch, Gen 10:21<\/span> , and, after him, Abram the Hebrew, as he is called, Gen 14:13<\/span> . This name of Hebrews, as it was the first title given to Abraham and his seed, so it endureth one of the last, 2Co 11:22 Phi 3:5<\/span> ; Epistle to the Hebrews, title. <\/p>\n <\/p>\n And I fear the Lord God of heaven<\/strong> ] That is mine occupation; “I serve God with my spirit in the gospel of his Son,” as Paul hath it, Rom 1:9<\/span> . Every faithful minister is servant to the King of heaven, Act 27:23<\/span> (this the devil could not deny, Act 16:16-17 ); neither is he of his meaner or inferior servants, of his underlings, but of the noblest employment; ministers are his stewards, ambassadors, paranymphs, or spokesmen, &c., and this is their occupation, or their work; far beyond that of Solomon’s servants. <\/p>\n <\/p>\n Which hath made the sea and the dry land<\/strong> ] This troublesome sea that now so threateneth you, and that dry land which you would so fain recover. These, with all their contents, are his creatures; neither did he make them, and then leave them to fate or fortune, as a carpenter leaves the house he hath built to others, or a shipwright the ship; but he ordereth and ruleth them at his pleasure, and will unmake all again rather than have his people lack help in one season, Psa 124:8<\/span> ; Psa 134:3<\/span> . This was part of Jonah’s confession, and but part of it; for he told them (no doubt) how ill he had dealt with this great and good God, running away by stealth from his Master’s service, and detracting his yoke, and that, therefore, he was justly apprehended and adjudged to death. To this purpose was Jonah’s confession, quae ei salutis fuit exordium,<\/em> saith Mercer, which was the beginning of his safety and salvation. Now his hard heart is broken, and his dumb mouth opened, not only to confess his offence, but to aggravate it; in that being not only a Hebrew of the Hebrews, a member of the true Church, but a prophet, a doctor in Israel, he should deal so perversely and perfidiously. It is a sweet happiness when sin swells as a toad in a man’s eyes, and he can freely confess it in the particulars, and with utmost aggravation; laying open “all his transgressions in all his sins,” as Moses phraseth it, Lev 16:21<\/span> . Affliction sanctified will bring a soul to this, as here it did the prophet; like herein to that helve Elisha cast into the water, that fetched up the iron that was in the bottom.<\/p>\n he said, &c. He does not tell them all. We find the real reason in Jon 4:1-3. <\/p>\n Hebrew. Referring to the language spoken. A title used in relation to foreigners (Gen 40:16. Exo 3:18, &c.) <\/p>\n the God of heaven. The title in relation to the Creator’s creatures. See note on 2Ch 36:23. <\/p>\n Which hath made, &c. Reference to Pentateuch (Gen 1:1, Gen 1:10). <\/p>\n I am: Gen 14:13, Gen 39:14, Phi 3:5 <\/p>\n and I: 2Ki 17:25, 2Ki 17:28, 2Ki 17:32-35, Job 1:9, Hos 3:5, Act 27:23, Rev 15:4 <\/p>\n the Lord: or, Jehovah <\/p>\n the God: Ezr 1:2, Ezr 5:11, Ezr 7:12, Ezr 7:13, Neh 1:4, Neh 2:4, Psa 136:26, Dan 2:18, Dan 2:19, Dan 2:44, Rev 11:13, Rev 16:11 <\/p>\n which: Neh 9:6, Psa 95:5, Psa 95:6, Psa 146:5, Psa 146:6, Act 14:15, Act 17:23-25 <\/p>\n Reciprocal: Gen 1:9 – General Gen 3:8 – hid Gen 24:7 – Lord Est 3:4 – he had told Mar 4:41 – feared Act 16:17 – the servants Rom 10:14 – shall they 1Co 8:6 – one God<\/p>\n Jon 1:9. Jonah gave the captain and other mariners a brief but clear ex- planat’on 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.<\/p>\n Jon 1:9-10. And he said, I am a Hebrew One descended from Heber, whose offspring by Abraham are well known. And I fear the Lord Or rather JEHOVAH, the God of heaven, Jehovah being the peculiar name of the true God, by which he was distinguished from those who had the name of gods and lords among the heathen. Which hath made the sea and the dry land These words, as Mr. Locke observes, are a further distinction between the true God and the gods of the heathen; as if he had said, I worship and serve the one living and true God; that eternal and almighty Being, who made and ruleth the heavens and the earth, and all creatures therein. Then were the men exceedingly afraid And with good reason, for they perceived that God was against them, even the God that made the world and governs all things, and that this tempest proceeded from his offended justice. Hence they inferred that their case was perilous in the extreme. And having learned from Jonah that he had disobeyed this Almighty God, and fled from his presence, they said unto him, Why hast thou done this? How couldst thou dare to behave in such a manner, or disobey his commands, whom thou acknowledgest to be so great and powerful a Being, and Lord of all?<\/p>\n It should have been no surprise to the sailors that Jonah was a Hebrew since they had taken him on board at Joppa, a major port in Israel. "Hebrew" is the name by which the Israelites’ neighbors knew them (cf. 1Sa 4:6; 1Sa 4:9; 1Sa 14:11). Jonah probably identified himself as a Hebrew as a preamble to explaining that he worshipped Yahweh Elohim, the heavenly God of the Hebrews. The Phoenicians also thought of Baal as a sky god (cf. 1Ki 18:24). It was the fact that this God made the sea on which they traveled, as well as the dry land, that convinced the sailors that Jonah had done something very serious. It was obvious to them that Jonah’s God was after him and had sent the storm to put him in His hands. Ironically what was so clear to these pagans was obscure to the runaway prophet. When God sovereignly selects someone for special service, that person cannot run and hide from Him. Jonah had not yet learned this lesson.<\/p>\n The title "the God of heaven" is common in the postexilic books (e.g., Ezr 1:2; Ezr 7:12; Neh 1:4; Dan 2:18-19; Dan 2:37; Dan 2:44; Dan 5:21; Dan 5:23). This fact has influenced some scholars to conclude that the Book of Jonah must also date from the same period. However this title was a very old one in Israel’s history (cf. Gen 24:3; Gen 24:7). Its use on this occasion was particularly appropriate since it expressed the supremacy of Yahweh to polytheistic pagans.<\/p>\n Jonah’s confession is a central feature in the narrative. It is the center of a literary chiasmus that begins in Jon 1:4 and extends through Jon 1:16. [Note: See Ernst R. Wendland, "Text Analysis and the Genre of Jonah (Part 2)," Journal of the Evangelical Theological Society 39:3 (September 1996):374-75, which also points out many other structural features of Jonah.] <\/span><\/p>\n And he said unto them, I [am] a Hebrew; and I fear the LORD, the God of heaven, which hath made the sea and the dry [land]. 9. The emergency recalls Jonah to his true self. All the better part of his character now comes out. His conduct throughout the remainder of the chapter is … Continue reading “Exegetical and Hermeneutical Commentary of Jonah 1:9”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22551","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22551","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22551"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22551\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22551"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22551"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22551"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>The advantage of being born and educated in some countries above others. Consider them both in a natural and in a spiritual sense. Some countries place their inhabitants under serious disabilities. The conditions are <\/strong>most deplorable when mens bodies draw the yoke of slavery, and minds are destitute of common civility, as well as of all true conceptions concerning God or religion. What then are the natural advantages into which we are born? And how great are the spiritual advantages?<\/p>\n
II. <\/strong>The greatest happiness men can receive doth arise from their being numbered among those people who fear the Lord. This happiness is best demonstrated by comparison with the enjoyments of other people and nations. That this happiness may abide for ever with us, we are obliged–<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"