10<\/strong>. Why hast thou done this<\/em>?] Rather, What is this that thou hast done<\/strong>? A question not of enquiry, but of amazement and reproach. Comp. Gen 4:10<\/span>.<\/p>\n Then were the men exceedingly afraid – <\/B>Before, they had feared the tempest and the loss of their lives. Now they feared God. They feared, not the creature but the Creator. They knew that what they had feared was the doing of His Almightiness. They felt how awesome a thing it was to be in His Hands. Such fear is the beginning of conversion, when people turn from dwelling on the distresses which surround them, to God who sent them.<\/P> Why hast thou done this? – <\/B>They are words of amazement and wonder. Why hast thou not obeyed so great a God, and how thoughtest thou to escape the hand of the Creator ? What is the mystery of thy flight? Why did one, who feared God and had revelations from God, flee, sooner than go to fulfill them? Why did the worshiper of the One true God depart from his God? A servant flee from his Lord, a son from his father, man from his God! The inconsistency of believers is the marvel of the young Christian, the repulsion of those without, the hardening of the unbeliever. If people really believed in eternity, how could they be thus immersed in things of time? If they believed in hell, how could they so hurry there? If they believed that God died for them, how could they so requite Him? Faith without love, knowledge without obedience, conscious dependence and rebellion, to be favored by God yet to despise His favor, are the strangest marvels of this mysterious world.<\/P> All nature seems to cry out to and against the unfaithful Christian, why hast thou done this? And what a why it is! A scoffer has recently said so truthfully : Avowed scepticism cannot do a tenth part of the injury to practical faith, that the constant spectacle of the huge mass of worldly unreal belief does. It is nothing strange, that the world or unsanctified intellect should reject the Gospel. It is a thing of course, unless it be converted. But, to know, to believe, and to DISOBEY! To disobey God, in the name of God. To propose to halve the living Gospel, as the woman who had killed her child 1Ki 3:26<\/span>, and to think that the poor quivering remnants would be the living Gospel anymore! As though the will of God might, like those lower forms of His animal creation, be divided endlessly, and, keep what fragments we will, it would still be a living whole, a vessel of His Spirit! Such unrealities and inconsistencies would be a sore trial of faith, had not Jesus, who (cf. Joh 2:25<\/span>), knew what is in man, forewarned us that it should be so. The scandals against the Gospel, so contrary to all human opinion, are only all the more a testimony to the divine knowledge of the Redeemer.<\/P><\/p>\n Then; <\/B>when Jonah had declared his God, whose power and wrath these mariners saw and heard in the tempest, and what sin of his was now punished, and how they had taken him into their ship, knowing that he did runaway from this mighty God. <\/P> The men were exceedingly afraid; <\/B>their fear was doubled, every thing now represents horror to them, their own danger, Ninevehs approaching dismal ruin, which they believe by what they see, satisfied that he who so tremendously punished the refusal to deliver the message, was able and certainly would execute the sentence which he commanded should be delivered. <\/P> Why hast thou done this?<\/B> now they ask a reason for that of which no reason can be given: it was most unreasonable that Jonah had done, and we find no answer to this interrogatory, though the foregoing questions were answered. Others think it is a reproof of him for so doing; I rather think it mixed of both. It was a real reproof to himself while he more particularly explains the great sinfulness Of this prank of his; and it is an inquiry made for satisfaction to them, who no doubt thought of Jonahs God as they did of their own, that it was no hard matter to be done, nor any great sin if done, to run from their presence. These likely were their thoughts of the thing when he first told them; but the dreadful storm that Jonahs God sent after this fugitive servant of his makes them more curious to know what great sin it was, and so Jonah explaining the whole, confesseth his sin, humbleth himself, and takes the reproof to himself, and informeth them aright. The men<\/I>; the master of the ship, and the mariners. <\/P> Knew that he fled from the presence of the Lord:<\/B> in these words it is probable he told them; now though they knew this was the thing, yet they apprehended not what was in it, but did judge of this by their own gods, and their presence. <\/P> He had told them, <\/B>when they inquired the cause of his travels, as it is very like they would do, ere they took his fare. <\/P> <\/p>\n 10.<\/B> “The men wereexceedingly afraid,” when made aware of the wrath of so powerfula God at the flight of Jonah. <\/P> Why hast thou done this?<\/B>Ifprofessors of religion do wrong, they will hear of it from those whomake no such profession.<\/P><\/p>\n Then were the men exceedingly afraid<\/strong>,…. When they found he was a Hebrew, and that it was the God of the Hebrews that was angry; of whom they had heard much, and what great and wonderful things had been done by him, and now had an experience of his power and providence, and that it was for fleeing from his presence that all this was; and therefore, since they had been guilty of greater sins than this, as they might imagine, what would be done to them? and particularly it might fill them with dread and terror, when they heard of the destruction of Nineveh, the prophet was sent to denounce; of which no doubt he had told them, and they might from hence conclude it would certainly be:<\/p>\n and said unto him, why hast thou done this<\/strong>? they wonder he should act such a foolish part as to flee from such a God he had described to them, who was Lord of heaven, earth, and sea; and therefore could meet with him, and seize him, be he where he would; and they reprove him for it, and the rather as it had involved them in so much distress and danger:<\/p>\n for the men knew that he had fled from the presence of the Lord<\/strong>,<\/p>\n because he had told them<\/strong>; not when he first entered into the ship, but now, though not before mentioned; for no doubt Jonah told the whole story at length, though the whole is not recorded; how that he was sent by the Lord with a message to Nineveh, to denounce destruction to it; and that he refused to go, and fled from his face; and this was the true reason of the storm.<\/p>\n It then follows, that the men feared with great fear, and said, Why hast thou done this? (26) for they knew that he had fled from the presence of Jehovah, for he had told them. And this is not unimportant — that the sailors feared with great fear: for Jonah means that they were not only moved by what he said, but also terrified, so that they gave to the true God his glory. We indeed know that superstitious men almost trifle with their own idols. They often entertain, it is true, strange fears, but afterwards they flatter themselves, and in a manner cajole their own hearts, so that they can pleasantly and sweetly smile at their own fancies. But Jonah, by saying here that they feared with great fear, means that they were so smitten, that they really perceived that the God of Israel was a righteous judge, and that he was not such as other nations fancied him to be, but that he was capable of affording dreadful examples whenever he intended to execute his vengeance. We hence see what Jonah means, when he speaks of great fear. At the same time, two things ought to be noticed, — that they feared, because it was easy for them to conclude from the Prophet’s words, that the God of Israel was the only creator of heaven and earth, — and then, that it was a great fear, which, as I have said, must be considered as serious dread, since the fear which the unbelieving have soon vanishes. <\/p>\n But with regard to the reproof which the sailors and other passengers gave to Jonah, the Lord returned to him this as a reward which he had deserved. He had fled from the presence of God; he had thus, as we have said taken away from God his supreme power: for what becomes of God’s authority when any one of us rejects his commands and flees away from his presence? Since Jonah then sought to shun God, he was now placed before men. There were present heathens, and even barbarians, who rebuked him for his sin, who were his censors and judges. And the same thing we see happening often. For they who do not willingly obey God and his word, afterwards abandon themselves to many flagrant sins, and their baseness becomes evident to all. As, then, they cannot bear God to be their Master and Teacher, they are constrained to bear innumerable censors; for they are branded by the reproaches of the vulgar, they are pointed at every where by the finger, at length they are conducted to the gallows, and the executioner becomes their chief teacher. The case was similar, as we see, with Jonah: the pilot had before reproved his torpor, when he said, Do thou also call on thy God; what meanest thou, O sleeper? thou liest down here like a log of wood, and yet thou sees us perplexed and in extreme danger. As, then, the pilot first so sharply inveighed against Jonah, and then all reproved him with one mouth, we certainly find that he was made subject to the condemnation of all, because he tried to deprive God of his supreme power. If at any time the same thing should happen to us, if God should subject us to the reproaches of men when we seek to avoid his judgment, let us not wonder. But as Jonah here calmly answers, and raises no clamor, and shows no bitterness, so let every one of us, in the true spirit of meekness, acknowledge our own sins; when charged with them, were even children our condemners, or were even the most contemptible of the people to rise up against us, let us patiently bear all this; and let us know that these kinds of censors befall us through the providence of God. It now follows — <\/p>\n (26) מה-זאת עשית, — “What this thou hast done?” “ τί τουτο εποίησας — what this thou hast done?” — Sept. “ Quid ( i.e., cur) hoc fecisti — why hast thou done this?” — Marckius; so Jerome, and Drusius, and Dathius. “What is this thou hast done?” — Henderson. It is not a question, requiring a reason for what he had done, but rather an exclamation — “What an evil is this which thou has done!” They judged of it by the effects; for they knew before that he had fled from the presence of the Lord; and now they perceived how great an evil it was. — Ed. <\/p>\n (10) Why hast<\/strong>.Rather, What is this that thou hast done? <\/em>The question expresses horror, not curiosity.<\/p>\n For the men knew that<\/strong>.Jonahs answer in Jon. 1:9<\/span> is evidently intended only as an abbreviation of what he actually replied.<\/p>\n 10<\/strong>. <\/strong> The words of Jonah recorded in Jon 1:9<\/span> would be sufficient to create fear and restlessness; but if the closing words of Jon 1:10<\/span> are original, Jonah made known his attempt to flee from this God of heaven and earth. No wonder they were “sore afraid”; for the attempt to escape from the supreme God is the climax of crime and the height of folly. <\/p>\n Why hast thou done this? <\/strong> R.V., “What is this that thou hast done?” Not a question of inquiry, but an exclamation of astonishment and indignation at his crime and folly. <\/p>\n The men knew that he fled <\/strong> While the presence of Jonah in the boat and the storm viewed in the light of the confession in Jon 1:9<\/span> might have been sufficient to lead the sailors to suppose that they had before them a fugitive from the presence of Jehovah, there seems insufficient reason for questioning the originality of the closing words of Jon 1:10<\/span>, which state that the prophet informed the men of his attempt. 11. <\/p>\n What shall we do <\/strong> Though terror struck, the sailors are ready to deal with Jonah, who alone was responsible for their plight, in all fairness. Something must be done, but they are willing to receive any suggestion as to the proper course to pursue. <\/p>\n Unto us <\/strong> Literally, from upon us, <\/em> that is, so that it may cease from rushing upon us like an enemy (Jon 1:5<\/span>). <\/p>\n The sea wrought, and was tempestuous <\/strong> R.V., “the sea grew more and more tempestuous”; literally, was <\/em> ( is<\/em>) going on and was <\/em> ( is<\/em>) being tempestuous. <\/em> A peculiar Hebrew idiom, which is rightly reproduced in R.V. (compare Gen 8:3<\/span>; 1Sa 2:26<\/span>; 2Sa 3:1<\/span>). The words may be interpreted as the utterance of the sailors, giving the reason for their anxious appeal to him; it is high time that something should be done, since the raging of the sea is constantly increasing.<\/p>\n ‘Then the men were hugely afraid, and said to him, “What is this that you have done?” For the men knew that he was fleeing from the presence of YHWH, because he had told them.’<\/p>\n When the men heard that YHWH was a God of the sea they were terrified, and knowing from what he had said earlier that he was fleeing from ‘the presence of YHWH’, they asked him to consider what he had done. It was now clear to them that it was because of Jonah that all this was coming on them.<\/p>\n To flee from the presence of YHWH did not mean that Jonah actually thought that he could get away from God. It rather indicated that he had left the land which belonged to YHWH and in which He dwelt in His temple, so that he could no longer be called into His presence (compare Gen 4:14<\/span>).<\/p>\n This is a beautiful part of the history. The modest enquiries of the mariners; the honesty of Jonah; the reluctances in the minds of the ship’s-company to cast Jonah into the sea; their cry unto the Lord; and the offering they made when they had done it, to be freed from the guilt of his blood; all these form most interesting points for improvement. But it is high time to pass over the history to what is infinitely more interesting, and to inquire for that which no doubt was the one great point to which Jonah’s ministry was directed, and for what the Holy Ghost hath caused it to be written; namely, to consider him, as the Lord Jesus points him out, an eminent type of himself. Here the subject riseth to a sublimity and importance which demands our closest attention in every part of it. When we behold the storm thus pursuing the mariners, we behold in it the wrath of divine justice represented as pursuing our whole nature unto universal destruction. In the person of Jonah embarked with the ship’s company, we behold the representation of Christ in our nature; who though he had no sin of his own, neither was guile found in his mouth; yet was he made sin for us, who knew no sin, that we might be made the righteousness of God in him. 2Co 5:21<\/span> . In the throwing Jonah into the sea as the only means to abate the storm, we behold the total helplessness of anything short of Christ saving our whole nature from the wrath of God. In Jonah’s being thus given for a ransom, and the storm as instantly ceasing, we behold how Christ hath borne the sins of many, and by his voluntary offer of himself, thus once offered, he hath satisfied divine justice, made reconciliation for iniquity, and brought in an everlasting righteousness. It is true indeed, Jonah himself was the sole offender in this storm; and the Lord Jesus Christ altogether holy. Yet, as Christ became the surety of his people, he stood forth with all the guilt of his people before Jehovah, and both bore our sins, and carried our sorrows; and in this state was strikingly represented by Jonah when cast into the sea. Wonderful working God is our God, whose ways are not our ways, nor His thoughts our thoughts! Isa 58:8<\/span> .<\/p>\n Jon 1:10 Then were the men exceedingly afraid, and said unto him, Why hast thou done this? For the men knew that he fled from the presence of the LORD, because he had told them.<\/p>\n Ver. 10. Then were the men exceedingly afraid<\/strong> ] Heb. with great fear; when once they had heard the business, and weighed the particulars, of his message to Nineveh, of his miscarriage, and of his present misery, together with the danger that themselves were in for his sake; how much more for their own, as being conscious to themselves of far more and greater sins than Jonah had to answer for. This put the mariners into a great fright; and as all fear hath torment, they could not be at quiet till they had further questioned him, saying: <\/p>\n <\/p>\n Why hast thou done this?<\/strong> ] Lo, he that would not be subject to God’s command is now liable to the censures, conviction, and condemnation of rude barbarous men; which, being humbled in the sense of his sin, he doth patiently endure without grudging. Daneus’s note here is, that concerning themselves and their own sins against God these good fellows speak nothing, whatever they think; but demand of the prophet, why hast thou done this? as if he were the only misdoer. <\/p>\n <\/p>\n Because he had told them<\/strong> ] As willing now to give glory to God and take shame to himself: this is the property of a true penitentiary. See Psa 51:1 title (where David stands to do penance in a white sheet, as it were), and Augustin’s Confessions. Hypocrites deal with their souls as some do with their bodies; when their beauty is decayed they desire to hide it from themselves by false glasses and from others by painting: so do they their sins from themselves by false glosses and from others by excuses. But as the prisoner on the rack tells all; and as things written with the juice of lemons when held to the fire are made legible; so when God brings men into straits, when he roasteth them in the fire of his wrath, then, if ever, they will confess against themselves, and so give glory to God, Jos 7:19<\/span> , by putting themselves into the hand of justice, in hope of mercy.<\/p>\n NASB (UPDATED) TEXT: Jon 1:10-14<\/p>\n 10Then the men became extremely frightened and they said to him, How could you do this? For the men knew that he was fleeing from the presence of the LORD, because he had told them. 11So they said to him, What should we do to you that the sea may become calm for us?for the sea was becoming increasingly stormy. 12He said to them, Pick me up and throw me into the sea. Then the sea will become calm for you, for I know that on account of me this great storm has come upon you. 13However, the men rowed desperately to return to land but they could not, for the sea was becoming even stormier against them. 14Then they called on the LORD and said, We earnestly pray, O LORD, do not let us perish on account of this man’s life and do not put innocent blood on us; for You, O LORD, have done as You have pleased.<\/p>\n Jon 1:10 This is ironypagans surprised and frightened (a COGNATE ACCUSATIVE, became extremely frightened) by someone running from God who claims to fear God (cf. Jon 1:9), but who acts in opened-eyed rebellion.<\/p>\n Jon 1:11<\/p>\n NASBfor the sea was becoming increasingly stormy<\/p>\n NKJV, NRSVfor the sea was growing more tempestuous<\/p>\n TEVthe storm was getting worse<\/p>\n NJBfor the sea was growing rougher and rougher<\/p>\n This phrase is a Hebrew idiom (cf. Jon 1:13), made up of two Qal ACTIVE PARTICIPLES.<\/p>\n 1. walking (BDB 229, KB 246)<\/p>\n 2. raging (BDB 704, KB 762)<\/p>\n Jon 1:12 Pick me up and throw me into the sea’ Both of these VERBS are IMPERATIVES (the first, BDB 669, KB 724, Qal IMPERATIVE and the second, BDB 376, KB 373, Hiphil IMPERATIVE). There have been several theories about the meaning of this action: (1) a self sacrifice for the lives of the sailors (but this does not fit the tenor of the plot); (2) the ultimate escape from God’s mission; or (3) the penalty for his personal rebellion. God thwarts Jonah’s ultimate escape attempt. The great fish is a means of deliverance from death at sea and a transport to do God’s will (but Jonah does not know this until it spits him out on to the land)!<\/p>\n Jon 1:13 the men rowed desperately to return to land Again we see the irony of pagan sailors trying diligently to save a rebellious Jonah, who could have cared less about an entire pagan city! The word rowed is literally dig (BDB 369, KB 365, Qal IMPERFECT). It denotes strenuous effort.<\/p>\n Jon 1:14 they called on the LORD LORD here refers to YHWH. These Phoenician pagans called upon YHWH (Jonah’s God) three times in their prayerirony again. These pagans are more willing to pray than Jonah and more conscious of sin and the value of human life.<\/p>\n innocent blood This is a Hebrew idiom (cf. Deu 21:8 and Mat 27:24-25).<\/p>\n for You, O LORD, have done as You have pleased The VERB pleased (BDB 342, KB 339, Qal PERFECT) implies God’s ability to accomplish His purposes and plans (e.g., Psa 115:3; Psa 135:6 and compare Isa 46:10; Isa 55:8-10; Dan 4:35).<\/p>\n Theologically speaking there is no place to start discussing God without a sense of His sovereignty. The mystery comes at the interface between a sovereign God and a free human moral agent. Jonah shows how God works even with a reluctant human vessel.<\/p>\n SPECIAL TOPIC: PREDESTINATION (CALVINISM) VERSUS HUMAN FREE WILL (ARMINIANISM) <\/p>\n men. Hebrew, plural of ‘enosh. App-14. <\/p>\n exceedingly = afraid. Figure of speech Potyptoton (App-6) = feared a great fear. <\/p>\n Why . . . ? They knew the fact of his flight, but not the reason, which is not revealed till Jon 4:1-3. This is not therefore “a later addition”, as alleged. <\/p>\n were: Joh 19:8 <\/p>\n exceedingly afraid: Heb. afraid, with great fear, Dan 5:6-9 <\/p>\n Why: Jos 7:25, 2Sa 24:3 <\/p>\n he fled: Jon 1:3, Job 27:22 <\/p>\n Reciprocal: Gen 3:8 – hid 2Ki 17:20 – until he had cast Psa 139:7 – General Pro 27:8 – man Hos 7:13 – fled Jon 1:16 – feared Mar 4:41 – feared<\/p>\n 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.<\/p>\n The sailors’ exclamation (rather than question, cf. Gen 4:10) expressed their incredulity at Jonah’s naïveté in trying to run away from the God who created the sea by taking a sea voyage. Surely Jonah must have known, they thought, that Yahweh would make their journey perilous. Evidently Jonah had previously told them that he was fleeing from the Lord (cf. Jon 1:3, where "from the presence of the LORD" occurs twice), but they did not then understand that the Lord was the creator of the sea. Had they known this they probably would not have sold him passage. In the polytheistic ancient Near East people conceived of a multitude of gods each with authority over a particular area of life. A god of the mountains, for example, would have little power on the plains (cf. 1Ki 20:23).<\/p>\n Before, the mariners had feared the storm, but now they feared the Lord, recognizing the Creator above the creation. [Note: Gaebelein, p. 79.] <\/span><\/p>\n "This is the storyteller’s ironic view of the person who thinks he can escape Yahweh. And yet this irony, with all its exaggeration, is slyly absurd rather than bitter." [Note: Hans W. Wolff, Obadiah and Jonah, p. 139.] <\/span><\/p>\n This pericope, like the previous two, builds to a climax that stresses Jonah’s failure. He did not fear his God though, again ironically, the pagan sailors did. Jonah professed faith in a sovereign God, yet by trying to escape from the Lord he denied his belief in God’s sovereignty. One cannot flee or hide from a sovereign God.<\/p>\n Then were the men exceedingly afraid, and said unto him, Why hast thou done this? For the men knew that he fled from the presence of the LORD, because he had told them. 10. Why hast thou done this?] Rather, What is this that thou hast done? A question not of enquiry, but of amazement … Continue reading “Exegetical and Hermeneutical Commentary of Jonah 1:10”<\/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-22552","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22552","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=22552"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22552\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22552"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22552"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22552"}],"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
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: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/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: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/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: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"