11<\/strong>. What shall we do unto thee<\/em> ] No doubt in their thus appealing to Jonah to tell them what was to be done, instead of at once ridding themselves of him as the acknowledged cause of their calamity, we may recognise their reverence for Jehovah, and in a measure also for His servant. At the same time it was only natural and reasonable that, having learned of him the cause, they should seek to know from him the cure of their trouble. “Since you are a worshipper of the most High and Almighty God, you ought to know how the anger of your God can be appeased.” Rosenm.<\/p>\n may be calm unto us<\/em> ] Lit., may be quiet from upon us<\/strong>, i. e.<\/em> from pressing upon us and being hostile to us. The word used for being quiet or silent in this and the next verse only occurs beside in Psa 107:30<\/span>, of quiet after a storm at sea, and in Pro 26:20<\/span>, of the ceasing of strife.<\/p>\n wrought, and was tempestuous<\/em> ] Lit., was going and being tossed<\/strong>, i. e. according to the Hebrew idiom, became increasingly tempestuous. So in Gen 8:3<\/span>, “the waters returned from off the earth continually,” is literally, “returned to go and to return,” i.e. returned increasingly, or more and more. Grew more and more tempestuous<\/em>, R. V.<\/p>\n What shall we do unto thee? – <\/B>They knew him to be a prophet; they ask him the mind of his God. The lots had marked out Jonah as the cause of the storm; Jonah had himself admitted it, and that the storm was for his cause, and came from his God . Great was he who fled, greater He who required him. They dare not give him up; they cannot conceal him. They blame the fault; they confess their fear; they ask him the remedy, who was the author of the sin. If it was faulty to receive thee, what can we do, that God should not be angered? It is thine to direct; ours, to obey.<\/P> The sea wrought and was tempestuous – <\/B>, literally was going and whirling. It was not only increasingly tempestuous, but, like a thing alive and obeying its Masters will, it was holding on its course, its wild waves tossing themselves, and marching on like battalions, marshalled, arrayed for the end for which they were sent, pursuing and demanding the runaway slave of God . It was going, as it was bidden; it was going to avenge its Lord; it was going, pursuing the fugitive prophet. It was swelling every moment, and, as though the sailors were too tardy, was rising in yet greater surges, shewing that the vengeance of the Creator admitted not of delay.<\/P> <\/p>\n Verse 11<\/span>. What shall we do unto thee<\/B><\/I>] In these poor men there was an uncommon degree of humanity<\/I> and tender feeling<\/I>.<\/P> <\/p>\n Then said they; <\/B>when they heard all that Jonah had declared to them, and well weighed it all, and saw it looked all of one piece, most credible. <\/P> Unto him; <\/B>a prophet fittest in that respect to tell them what should be done, and a party so highly concerned in it. <\/P> What shall we do unto thee?<\/B> if thy God will by thee declare his will and we do it, we shall not provoke him; and if thou submit to his will, and direct us, we shall not injure thee. <\/P> That the sea may be calm; <\/B>cease its rage, and return to its former calmness for us to make our voyage. <\/P> For the sea wrought, and was tempestuous; <\/B>though Jonah had recounted all, and given glory to God, taken shame to himself, and satisfied the seamen, yet the sea grew higher and higher, more tempestuous in itself, and more dangerous to them, and they were sensible that somewhat must be done with Jonah to quiet all. Their fear was lest they should mistake herein, and therefore they ask his counsel. <\/P> <\/p>\n 11. What shall we do unto thee?<\/B>Theyask this, as Jonah himself must best know how his God is to beappeased. “We would gladly save thee, if we can do so, and yetbe saved ourselves” (Jon 1:13<\/span>;Jon 1:14<\/span>).<\/P><\/p>\n Then said they unto him, what shall we do unto thee<\/strong>,…. Though, both by the lot and his own confession, they knew he was the guilty person; for whose sake this storm was; yet were unwilling to do anything to him without his will and consent, his counsel and advice; perceiving that he was a prophet of the God of the Hebrews, whom he had offended, and knew the mind and will of his God, and the nature of his offence against him, and what only would appease him they desire him to tell what they ought to do; fearing that, though they had found out the man, they should make a mistake in their manner of dealing with him, and so continue the distress they were in, or increase it; their great concern being to be rid of the storm:<\/p>\n that the sea may be calm unto us<\/strong>? or “silent” h? for the waves thereof made a hideous roaring, and lifted up themselves so high, as was terrible to behold; and dashed with such vehemence against the ship, as threatened it every moment with destruction:<\/p>\n (for the sea wrought, and was tempestuous)<\/strong>; or, “it went and swelled” i; it was agitated to and fro, and was in a great ferment, and grew more and more stormy and tempestuous. Jonah’s confession of his sin, and true repentance for it, were not sufficient; more must be one to appease an angry God; and what that was the sailors desired to know. These words are inserted in a parenthesis with us, as if put by the writer of the book, pointing out the reason of the men’s request; but, according to Kimchi: they are their own words, giving a reason why they were so pressing upon him to know what they should do with him, “seeing the sea was going and stormy” k; or more and more stormy; which seems right.<\/p>\n h “ut sileat”, Pagninus, Vatablus, Mercerus, Drusius; “et silebit”, Montanus; “ut conticeseat”, Junius Tremellius, Piscator, Burkius. i “ibat et intumescebat”, Pagninus, Vatablus, Drusius. k “Vadeus et turbinans”, Montanus “magis ac magis procellosum erat”, Junius Tremellius, Piscator “inhorrescebat”, Cocceius.<\/p>\n Fearing as they did in the storm the wrath of God on account of Jonah’s sin, they now asked what they should do, that the storm might abate, “for the sea continued to rage.” <\/em> , to set itself, to come to a state of repose; or with , to desist from a person. , as in Gen 8:5<\/span>, etc., expressive of the continuance of an action. With their fear of the Almighty God, whom Jonah worshipped, they did not dare to inflict a punishment upon the prophet, simply according to their own judgment. As a worshipper of Jehovah, he should pronounce his own sentence, or let it be pronounced by his God. Jonah replies in Jon 1:12<\/span>, “Cast me into the sea; for I know that for my sake this great storm is <\/em> (come) upon you.” <\/em> As Jerome says, “He does not refuse, or prevaricate, or deny; but, having made confession concerning his flight, he willingly endures the punishment, desiring to perish, and not let others perish on his account.” Jonah confesses that he has deserved to die for his rebellion against God, and that the wrath of God which has manifested itself in the storm can only be appeased by his death. He pronounces this sentence, not by virtue of any prophetic inspiration, but as a believing Israelite who is well acquainted with the severity of the justice of the holy God, both from the law and from the history of his nation.<\/p>\n The Prophet Confesses His Folly; The Prophet Reads His Own Doom; The Prophet Cast into the Sea; Jonah’s Preservation in the Fish’s Belly.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 840.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 11 Then said they unto him, What shall we do unto thee, that the sea may be calm unto us? for the sea wrought, and was tempestuous. 12 And he said unto them, Take me up, and cast me forth into the sea; so shall the sea be calm unto you: for I know that for my sake this great tempest is<\/I> upon you. 13 Nevertheless the men rowed hard to bring it<\/I> to the land; but they could not: for the sea wrought, and was tempestuous against them. 14 Wherefore they cried unto the LORD<\/B>, and said, We beseech thee, O LORD<\/B>, we beseech thee, let us not perish for this man’s life, and lay not upon us innocent blood: for thou, O LORD<\/B>, hast done as it pleased thee. 15 So they took up Jonah, and cast him forth into the sea: and the sea ceased from her raging. 16 Then the men feared the LORD<\/B> exceedingly, and offered a sacrifice unto the LORD<\/B>, and made vows. 17 Now the LORD<\/B> had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights.<\/P> It is plain that Jonah is the man for whose sake this evil is upon them, but the discovery of him to be so was not sufficient to answer the demands of this tempest; they had found him out, but something more was to be done, for still the sea wrought and was tempestuous<\/I> (v.<\/I><\/span> 11<\/span>), and again (v.<\/I><\/span> 13<\/span>), it grew more and more tempestuous<\/I> (so the margin reads it); for if we discover sin to be the cause of our troubles, and do not forsake it, we do but make bad worse. Therefore they went on with the prosecution.<\/P> I. They enquired of Jonah himself what he thought they must do with him (v.<\/I><\/span> 11<\/span>): What shall we do unto thee, that the sea may be calm to us?<\/I> They perceived that Jonah is a prophet of the Lord, and therefore will not do any thing, no, not in his own case, without consulting him. He appears to be a delinquent, but he appears also to be a penitent, and therefore they will not insult over him, nor offer him any rudeness. Note, We ought to act with great tenderness towards those that are overtaken in a fault and are brought into distress by it. They would not cast him into the sea<\/I> if he could think of any other expedient by which to save the ship.<\/I> Or, perhaps, thus they would show how plain the case was, that there was no remedy but he must be thrown overboard; let him be his own judge as he had been his own accuser, and he himself will say so. Note, When sin has raised a storm, and laid us under the tokens of God’s displeasure, we are concerned to enquire what we shall do that the sea may be calm; and what shall we do? We must pray and believe, when we are in a storm, and study to answer the end for which it was sent, and then the storm shall become a calm. But especially we must consider what is to be done to the sin that raised the storm; that must be discovered, and penitently confessed; that must be detested, disclaimed, and utterly forsaken. What have I to do any more with it? Crucify it, crucify it, for this evil it has done.<\/P> II. Jonah reads his own doom (v.<\/I><\/span> 12<\/span>): Take me up, and cast me forth into the sea.<\/I> He would not himself leap into the sea, but he put himself into their hands, to cast him into the sea, and assured them that then the sea would be calm,<\/I> and not otherwise. He proposed this, in tenderness to the mariners, that the might no suffer for his sake. “Let thy hand be upon me<\/I>” (says David, 1 Chron. xxi. 17<\/span>), “who am guilty; let me die for me own sin, but let not the innocent suffer for it.” This is the language of true penitents, who earnestly desire that none but themselves may ever smart, or fare the worse, for their sins and follies. He proposed it likewise in submission to the will of God, who sent this tempest in pursuit of him; and therefore<\/I> judged himself to be cast into the sea, because to that he plainly saw God judging him, that he might not be judged of the Lord<\/I> to eternal misery. Note, Those who are truly humbled for sin will cheerfully submit to the will of God, even in a sentence of death itself. If Jonah sees this to be the punishment of his iniquity, he accepts it, he subjects himself to it, and justifies God in it. No matter though the flesh<\/I> be destroyed,<\/I> no matter how it is destroyed, so that the spirit may<\/I> be but saved in the day of the Lord Jesus,<\/I> 1 Cor. v. 5<\/I><\/span>. The reason he gives is, For I know that for my sake this great tempest is upon you.<\/I> See how ready Jonah is to take all the guilt upon himself, and to look upon all the trouble as theirs: “It is purely for my sake, who have sinned, that this tempest is upon you; therefore cast me forth into the sea; for,” 1. “I deserve it. I have wickedly departed from my God, and it is upon my account that he is angry with you. Surely I am unworthy to breathe in that air which for my sake has been hurried with winds, to live in that ship which for my sake has been thus tossed. Cast me into the sea after the wares which for my sake you have thrown into it. Drowning is too good for me; a single death is punishment too little for such a complicated offence.” 2. “Therefore there is no way of having the sea calm. If it is I that have raised the storm, it is not casting the wares into the sea that will lay it again; no, you must cast me thither.” When conscience is awakened, and a storm raised there, nothing will turn it into a calm but parting with the sin that occasioned the disturbance, and abandoning that. It is not parting with our money that will pacify conscience; no, it is the Jonah that be thrown overboard. Jonah is herein a type of Christ, that he gives his life a ransom for many;<\/I> but with this material difference, that the storm Jonah gave himself up to still was of his own raising, but that storm which Christ gave himself up to still was of our raising. Yet, as Jonah delivered himself up to be cast into a raging sea that it might be calm, so did our Lord Jesus, when he died that we might live.<\/P> III. The poor mariners did what they could to save themselves from the necessity of throwing Jonah into the sea, but all in vain (v.<\/I><\/span> 13<\/span>): They rowed hard to bring the ship to the land,<\/I> that, if they must part with Jonah, they might set him safely on shore; but they could not.<\/I> All their pains were to no purpose; for the sea wrought<\/I> harder than they could, and was tempestuous against them,<\/I> so that they could by no means make the land.<\/I> If they thought sometimes that they had gained their point, they were quickly thrown off to sea again. Still their ship was overladen; their lightening it of the wares made it never the lighter as long as Jonah was in it. And, besides, they rowed against wind and tide, the wind of God’s vengeance, the tide of his counsels; and it is in vain to contend with God, in vain to think of saving ourselves any other way than by destroying our sins. By this it appears that these mariners were very loth to execute Jonah’s sentence upon himself, though they knew it was for his sake that this tempest was upon them. They were thus very backward to it partly from a dread of bringing upon themselves the guilt of blood, and partly from a compassion they could not but have for poor Jonah, as a good man, as a man in distress, and as a man of sincerity. Note, The more sinners humble and abase themselves, judge and condemn themselves, the more likely they are to find pity both with God and man. The more forward Jonah was to say, Cast me into the sea,<\/I> the more backward they were to do it.<\/P> IV. When they found it necessary to cast Jonah into the sea they first prayed to God that the guilt of his blood might not lie upon them, nor be laid to their charge, v.<\/I><\/span> 14<\/span>. When they found it in vain to row hard they quitted their oars and went to their prayers: Wherefore they cried unto the Lord,<\/I> unto Jehovah,<\/I> the true and living God, and no more to the gods many.<\/I> and lords many,<\/I> that the had cried to,<\/I> v.<\/span> 5<\/span><\/U><\/I><\/span>. They prayed to the God of Israel,<\/I> being now convinced, by the providences of God concerning Jonah and the information he had given them, that he is God alone.<\/I> Having determined to cast Jonah into the sea, they first enter a protestation in the court of heaven that they do not do it willingly, much less maliciously, or with any design to be revenged upon him because it was for his sake that this tempest was upon them. No; his god forgive him,<\/I> as they do!<\/I> But they are forced to do it se defendendo–in self-defence,<\/I> having no other way to save their own lives; and they do it as ministers of justice, both God and himself having sentenced him to so great a death.<\/I> They therefore<\/I> present a humble petition to the God whom Jonah feared, that they might not perish for his life.<\/I> See, 1. What a fear they had of contracting the guilt of blood, especially the blood of one that feared God, and worshipped him, and had fellowship with him, as they perceived Jonah had, though in a single instance he had been faulty. Natural conscience cannot but have a dread of blood-guiltiness, and make men very earnest in prayer, as David was, to be delivered from it, Ps. li. 14<\/span>. So they were here: We beseech thee, O Lord! we beseech thee, lay not upon us innocent blood.<\/I> They are now as earnest in praying to be saved from the peril of sin as they were before in praying to be saved from the peril of the sea, especially because Jonah appeared to them to be no ordinary person, but a very good man, a man of God, a worshipper of the great Creator of heaven and earth, upon which account even these rude mariners conceived a veneration for him, and trembled at the thought of taking away his life. Innocent blood is precious, but saints’ blood, prophets’ blood, is much more precious, and so those will find to their cost that any way bring themselves under the guilt of it. The mariners saw Jonah pursued by divine vengeance, and yet could not without horror think of being his executioners. Though his God has a controversy with him, yet, think they, Let not our hand be upon him.<\/I> The Israelites were at this time killing the prophets for doing their duty (witness Jezebel’s late persecution), and were prodigal of their lives, which is aggravated by the tenderness these heathens had for one whom they perceived to be a prophet, though he was now out of the way of his duty. 2. What a fear they had of incurring the wrath of God; they were jealous lest he should be angry if they should be the death of Jonah, for he had said, Touch not my anointed, and do my prophets no harm;<\/I> it is at your peril if you do. “Lord,” say they, “let us not perish for this man’s life.<\/I> Let it not be such a fatal dilemma to us. We see we must perish if we spare his life; Oh let us not perish for taking away his life.” And their plea is good: “For thou, O Lord! hast done as it pleased thee;<\/I> thou had laid us under a necessity of doing it; the wind that pursued him, the lot that discovered him, were both under thy direction, which we are herein governed by; we are but the instruments of Providence, and it is sorely against our will that we do it; but we must say, The will of the Lord be done.<\/I>” Note, When we are manifestly led by Providence to do things contrary to our own inclinations, and quite beyond our own intentions, it will be some satisfaction to us to be able to say, Thou, O Lord! has done as it pleased thee.<\/I> And, if God please himself, we ought to be satisfied though he do not please us.<\/P> V. Having deprecated the guilt they dreaded, they proceeded to execution (v.<\/I><\/span> 15<\/span>): They took up Jonah,<\/I> and cast him forth into the sea.<\/I> They cast him out of their ship, out of their company, and cast him into the sea, a raging stormy sea, that cried, “Give, give; surrender the traitor, or expect no peace.” We may well think what confusion and amazement poor Jonah was in when he saw himself ready to be hurried into the presence of that God as a Judge whose presence as a Master he was now fleeing from. Note, Those know not what ruin they run upon that run away from God. Woe unto them! for they have fled from me.<\/I> When sin is the Jonah that raises the storm, that must thus be cast forth into the sea; we must abandon it, and be the death of it, must drown that which otherwise will drown us in destruction and perdition.<\/I> And if we thus by a thorough repentance and reformation cast our sins forth into the sea, never to recall them or return to them again, God will by pardoning mercy subdue our iniquities, and cast them into the depths of the sea<\/I> too, Mic. vii. 19<\/span>.<\/P> VI. The throwing of Jonah into the sea immediately put an end to the storm. The sea has what she came for, and therefore rests contended; she ceases from her raging.<\/I> It is an instance of the sovereign power of God that he can soon turn the storm into a calm, and of the equity of his government that when the end of an affliction is answered and attained the affliction shall immediately be removed. He will not contend for ever, will not contend any longer till we submit ourselves and give up the cause. If we turn from our sins, he will soon turn from his anger.<\/P> VII. The mariners were hereby more confirmed in their belief that Jonah’s God was the only true God (v.<\/I><\/span> 16<\/span>): Then the men feared the Lord with a great fear,<\/I> were possessed with a deep veneration for the God of Israel, and came to a resolution that they would worship him only for the future; for there is no other God that can<\/I> destroy, that can deliver, after this sort.<\/I> When they saw the power of God in raising and laying the tempest, when they saw his justice upon Jonah his own servant, and when they saw his goodness to them in saving them from the brink of ruin, then they feared the Lord,<\/I> Jer. v. 22<\/I><\/span>. As an evidence of their fear of him, they offered sacrifice<\/I> to him when they came ashore again in the land of Israel, and for the present made vows that they would do so, in thankfulness for their deliverance, and to make atonement for their souls. Or, perhaps, they had something yet on board which might be for a sacrifice to God immediately. Or it may be meant of the spiritual sacrifices of prayer and praise, with which God is better pleased than with that of an ox or bullock that has horns and hoofs. See Ps. cvii. 2<\/span>, c. We must make vows, not only when we are in the pursuit of mercy, but, which is much more generous, when we have received mercy, as those that are still studying what we shall render.<\/P> VIII. Jonah’s life, after all, is saved by a miracle, and we shall hear of him again for all this. In the midst of judgment God remembers mercy.<\/I> Jonah shall be worse frightened than hurt, not so much punished for his sin as reduced to his duty. Though he flees from the presence of the Lord, and seems to fall into his avenging hands, yet God has more work for him to do, and therefore has prepared a great fish to swallow up Jonah<\/I> (<i>v.<\/span> 17<\/span><\/U><\/span>), a whale<\/I> our Saviour calls it (Matt. xii. 40<\/span>), one of the largest sorts of whales, that have wider throats than others, in the belly of which has sometimes been found the dead body of a man in armour. Particular notice is taken, in the history of creation, of God’s creating great whales<\/I> (Gen. i. 21<\/span>) and the leviathan<\/I> in the waters made to play therein,<\/I> Ps. civ. 26<\/I><\/span>. But God finds work for this leviathan, has prepared<\/I> him, has numbered<\/I> him (so the word is), has appointed him to be Jonah’s receiver and deliverer. Note, God has command of all the creatures, and can make any of them serve his designs of mercy to his people, even the fishes of the sea, that are most from under man’s cognizance, even the great whales, that are altogether from under man’s government. This fish was prepared, lay ready under water close by the ship, that he might keep Jonah from sinking to the bottom, and save him alive, though he deserved to die. Let us stand still and see this salvation of the Lord,<\/I> and admire his power, that he could thus save a drowning man, and his pity, that he would thus save one that was running from him and had offended him. It was of the Lord’s mercies that Jonah was not now consumed. The fish swallowed up Jonah, not to devour him, but to protect him. Out of the eater comes forth meat;<\/I> for Jonah was alive and well in the belly of the fish three days and three nights,<\/I> not consumed by the heat of the animal, nor suffocated for want of air. It is granted that to nature this was impossible, but not to the God of nature, with whom all things are possible. Jonah by this miraculous preservation was designed to be made, 1. A monument of divine mercy, for the encouragement of those that have sinned, and gone away from God, to return and repent. 2. A successful preacher to Nineveh; and this miracle wrought for his deliverance, if the tidings of it reached Nineveh, would contribute to his success. 3. An illustrious type of Christ, who was buried and rose again according to the scriptures (1 Cor. xv. 4<\/span>), according to this scripture, for, as Jonah was three days and three nights in the whale’s belly, so was the Son of man three days and three nights in the heart of the earth,<\/I> Matt. xii. 40<\/I><\/span>. Jonah’s burial was a figure of Christ’s. God prepared Jonah’s grave, so he did Christ’s, when it was long before ordained that he should make his grave with the rich,<\/I> Isa. liii. 9<\/I><\/span>. Was Jonah’s grave a strange one, a new one? So was Christ’s, one in which never man before was laid. Was Jonah there the best part of three days and three nights? So was Christ; but both in order to their rising again for the bringing of the doctrine of repentance to the Gentile world. Come, see the place where the Lord lay.<\/I><\/P><\/p>\n The sailors asked counsel of Jonah; and hence it appears that they were touched with so much fear as not to dare to do any thing to him. We hence see how much they had improved almost in an instant, since they spared an Israelite, because they acknowledged that among that people the true God was worshipped, the supreme King of heaven and earth: for, without a doubt, it was this fear that restrained them from throwing Jonah immediately into the sea. For since it was certain that through his fault God was displeased with them all, why was it that they did not save themselves by such an expiation? That they then delayed in so great a danger, and dared not to lay hold instantly on Jonah, was an evident proof that they were restrained, as I have said, by the fear of God. <\/p>\n They therefore inquire what was to be done, What shall we do to thee, that the sea may be still to us? (27) for the sea was going, etc. By going Jonah means, that the sea was turbulent: for the sea is said to rest when it is calm, but when it is turbulent, then it is going, and has various movements and tossings. The sea, then, was going and very tempestuous (28) We hence see that God was not satisfied with the disgrace of Jonah, but he purposed to punish his offense still more. It was necessary that Jonah should be led to the punishment which he deserved, though afterwards, he was miraculously delivered from death, as we shall see in its proper place. <\/p>\n (27) Literally, “that the sea may cease from upon us.” The waves were rolling over them; hence מעלינו, from upon us. That the sea may be calm around us, is to give a meaning to the word which it never has. — Ed. <\/p>\n (28) כי הים הולך ומער, “ ὅτι η θαλασσα επορευετο και εξηγειρε μαλλον κλυδωνα — for the sea went and more raised the swell.” — Sept. “ Quia mare ibat et intumescebat; — for the sea did go and swell.” — Jerome, Grotius, and the Vulgate. “For the sea grew more and more tempestuous.” — Newcome. The verb הולך, connected as here with another verb, does not always mean increase, but continuance. See Gen 8:3<\/span>; Est 9:4<\/span>. Literally it is, “For the sea was going on, and was tempestuous,” that is, it continued to be tempestuous. An increase of violence seemed not to have been hardly possible, for a shipwreck was previously dreaded. Jerome, in a strain rather imaginary, but striking, says, “ For the sea went and did swell, — it went, as it had been commanded, — it went, to manifest the vengeance of its Lord, — it went, to prosecute a runaway Prophet; and it swelled at every moment, and rose, as it were, in larger billows, while the mariners were delaying, to show that they could not put off the vengeance of its Creator.” — Ed. <\/p>\n CRITICAL NOTES<\/strong>.] <\/p>\n Jon. 1:11<\/span><\/strong>. The sea<\/strong>] Not only increasingly tempestuous, but, like a thing alive and obeying its Masters will, it was holding on its course, its wild waves tossing themselves and marching on in battalions arrayed for the end for which they were sent, pursuing and demanding the runaway slave of God [Pusey<\/em>]. <\/p>\n Jon. 1:12<\/span><\/strong>.] Jonah reads out his doom, conscious of being the cause of suffering and peril. Cast me<\/strong>] Suicide and guilt to have done it himself. I know<\/strong>] i.e.<\/em> am well aware. <\/p>\n Jon. 1:13<\/span><\/strong>. Rowed hard<\/strong>] Lit. dug, intense effort with the oars; hence ploughed the main [Pusey<\/em>]. <\/p>\n Jon. 1:14<\/span><\/strong>. Beseech<\/strong>] Repetitions which indicate earnestness and a sense of dependence. <\/p>\n Jon. 1:15<\/span><\/strong>. Ceased<\/strong>] Lit. stood hushed immediately, and like a servant obeyed its commander (Job. 38:11<\/span>). <\/p>\n Jon. 1:16<\/span><\/strong>. Offered<\/strong>] present sacrifice; and vowed more when they landed. <\/p>\n Jon. 1:17<\/span><\/strong>. Fish<\/strong>] Sea-monster (Gen. 1:21<\/span>; Job. 7:12<\/span>; Psa. 74:13<\/span>); a whale (Mat. 12:40<\/span>). The fact divinely attested. Independent of this there is no improbability in the swallowing up of Jonah. Sharks swallow and retain a grown man in their stomach, and follow vessels many days for what may be thrown overboard. Three<\/strong>] Significant time! A hidden prophecy. The miracle is justified by the end in view, to chastise and recover a disobedient prophet, to shadow forth the greater miracle of one laying down his life and taking it up again for us.<\/p>\n HOMILETICS<\/em><\/p>\n THE REQUIRED SACRIFICE.Jon. 1:11-12<\/span><\/em><\/p>\n The sea still raged and testified to the anger of God. The light of nature and the dictates of conscience taught the sailors, the law and the history of his nation taught Jonah, that God was just and must be satisfied. Hence the anxiety of the crew and the submission of the prophet. Learn:<\/p>\n I. That sin confessed does not always bring immediate relief in distress<\/strong>. Jonah had honestly confessed his guilt and felt deep remorse, but something more was requisite. Gods purpose is not accomplished by mere acknowledgment of wrong. Great storms never come from small sins. The servant of Jehovah must be corrected and the guilty feel Gods displeasure. The longer we remain in sin and the greater our reluctance to duty, the more tempestuous will be the sea. <\/p>\n II. That men truly humbled in distress are anxious to follow the revealed will of God<\/strong>. The mariners had solemnly appealed to God and knew Jonah to be his servant. They fear God, do not take the matter into their own hands, but ask counsel through Jonah. Tenderness, humanity, and subjection are the kindly fruits of affliction. The anxious enquirer and the restored servant desire to know the revealed will of God, and do nothing without his guidance. Lead me in thy truth and teach me. <\/p>\n III. That those sensible of their own desert are not willing to involve others in distress<\/strong>. Jonah felt that he was the cause of suffering and peril to his fellow-creaturesthat Gods justice should take him and spare them. Cast me<\/em> forth into the sea; and the sea shall be calm to you<\/em>. A true penitent submits to be chastised for his iniquity; but when others suffer with him, he is concerned. In the providence of God we often involve others in danger by our sin, and are called upon to endure risk and self-sacrifice to save them. It is I that have sinned and done evil indeed; but as for these sheep, what have they done?<\/p>\n HOMILETIC HINTS AND OUTLINES<\/em><\/p>\n Jon. 1:11<\/span>. What shall we do?<\/em> The moral demeanour of these men indicates, <\/p>\n 1. Kindly feeling towards Jonah Jon. 1:12<\/span>. Jonahs reply<\/em>. Could anything be more noble, upright, honourable? There is, first<\/em>, a renewed acknowledgmentfrank, free, and fullof his own obnoxiousness to the Divine anger, and of himself as the source and occasion of the present danger. For I know that for my sake this great tempest is upon you. There is, secondly<\/em>, an unreserved surrender or appointment of himself to death, as the means of solving the appalling difficulty, and stilling the raging of the deep. Take me up and cast me forth into the sea. And there is, thirdly<\/em>,what may be valued as coming from a prophet of that God which made the sea and the dry landa prediction that the expedient will be efficacious; so shall the sea be calm unto you [Hugh Martin<\/em>].<\/p>\n Jonah reads out his own doom, and that both as a penitent offender and a prophet of the Lord. As the former<\/em>, conscious that he was the cause of the sufferings and peril of his fellow-creatures, he felt it just that the vengeance of God should light on him<\/em>, if haply his mercy might spare them<\/em>. As the latter<\/em>, he opens out the Divine will respecting himself, and unconsciously instructs us respecting that great propitiation for the sins of the world of which he was to be a remarkable type (Isa. 53:5<\/span>; Mat. 12:40<\/span>; Joh. 11:50<\/span>) [Sibthorp<\/em>]. We see more and more the working of grace in the prophets soul; <\/p>\n (1) in his acknowledgment of merited judgment; HOMILETICS<\/em><\/p>\n LABOUR IN VAIN.Jon. 1:12-13<\/span><\/em><\/p>\n We shall translate Jonahs history into spiritual illustrations of mans experience and action with regard to Christ and his gospel. We have here a picture of what most men do before they resort to Gods remedy; that remedy is fairly imaged in the deliverance of the ships company by the sacrifice of one on their behalf. III. The souls sorrow will continue to increase so long as it relies upon its own efforts<\/strong>. It may be overruled for good, but the effect of all that the creature does before it believes is mischievous. The good<\/em> effect lies in this: the more a man strives to save himself, the more convinced will he become of his own impotence<\/em>. Another good result follows, that a man striving to save himself by law, finds out the spirituality of that law<\/em>, a spirituality which he never saw before. But much of this toil is mischievous. It makes unbelief take a firmr grip<\/em>. Giant Despairs prisoners do not all escape; he has a yard full of bones, the relics of willing prisoners who would not be comforted. Some sinners make excuses for themselves out of their despair, and let their doubts and fears grow till they cast a thick shadow over them. IV. We will try to explain Gods plan. Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/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: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
2. Solemn awe of Jehovah.
3. Natural horror against taking away human life. It was treatment unexpected and undeserved, a pattern to many in more favourable circumstances. With the well-advised there is wisdom.<\/p>\n
(2) his patient submission, and
(3) tender regard for others. But in the two latter respects how was he surpassed by Jesus! Observe another resemblance between Jonah and Christ: both gave up themselves to still the storm of Gods wrath against sin; yet herein<\/em> is a great difference between them. This storm was of the prophets own raising; not so that for which Christ gave himself to death. We caused<\/em> that tempest; he<\/em>, being innocent, allayed<\/em> it by his own blood [Ibid<\/em>.].<\/p>\n
I. Our first observation is, that sinners when they are tossed upon the sea of conviction, make desperate efforts to save themselves<\/strong>. The men rowed hard, strained every sinew, and laboured by violence. No language can express the earnest action with which awakened sinners unlawfully struggle to obtain eternal life. They try moral reformation<\/em>. Others add to their reformation a superstitious regard to the outward of religion<\/em>. Many persons row hard to get the ship to land by a national belief in orthodox doctrine<\/em>. Many are resting upon their own incessant prayers<\/em>. Others are toiling by a sort of mental torture<\/em>. II. Like these mariners, the fleshy efforts of awakened sinners must inevitably fail<\/strong>. They could not. With all mans rowing after mercy and salvation, he can never find it by his own efforts. First of all, it is contrary to Gods law for a sinner to get comfort by anything he can do for and by himself<\/em>. Because in what he is doing he is insulting God<\/em>. He is also in the way of the curse<\/em>. <\/p>\n