12<\/strong>. cast me forth into the sea<\/em> ] “The question is raised whether Jonah ought of his own accord to have offered himself to death; for his doing so seems to be a sign of despair. He might, indeed, have surrendered himself to their will, but here he, as it were, incites them to the deed. Cast me into the sea<\/em>, he says, for in no other way will you appease God, than by punishing me. He seems like a man in despair when he thus goes at his own instance to death. But without doubt Jonah recognised that he was divinely summoned to punishment. It is uncertain whether he then conceived a hope of preservation, whether, that is, with a present confidence, he rested on the grace of God; but, however that be, one may gather that he goes forth to death because he perceives and is assuredly persuaded that he is in a manner summoned by the clear voice of God. And so there is no doubt that he patiently undergoes the judgment which the Lord has brought against him.” Calvin.<\/p>\n Take me up, and cast me into the sea – <\/B>Neither might Jonah have said this, nor might the sailors have obeyed it, without the command of God. Jonah might will alone to perish, who had alone offended; but, without the command of God, the Giver of life, neither Jonah nor the sailors might dispose of the life of Jonah. But God willed that Jonah should be cast into the sea – where he had gone for refuge – that (Wisdom 11:16) wherewithal he had sinned, by the same also he might be punished as a man; and, as a prophet, that he might, in his three days burial, prefigure Him who, after His Resurrection, should convert, not Nineveh, but the world, the cry of whose wickedness went up to God.<\/P> For I know that for my sake – <\/B>o<\/SUP> In that he says, I know, he marks that he had a revelation; in that he says, this great storm, he marks the need which lay on those who cast him into the sea.<\/P><\/p>\n Jon 1:12-13<\/span><\/p>\n I know that for my sake this great tempest is upon you.<\/em><\/p>\n<\/p>\n Intelligible providences<\/strong><\/p>\n It is certain that in all general adversities God has some purpose to accomplish with all those that suffer. But it is no less true that individual persons may be particularly aimed at. A few years ago the great steamship Austria, <\/em>crowded with emigrants, was burned far out at sea, and only a few of the passengers were saved. Of these some after wards published reports of the terrible event. One thrilling narrative was from the pen of a young man who had sunk very low in debauchery, frivolity, and scorn of all higher things. And this is what he said of himself:<\/strong> I do not understand the ways of the Eternal; but I do know this, that it needed a terrible catastrophe to awaken me from my deathlike sleep. Nothing less than such awful event would have driven me from the path of ruin; and in the midst of all the frightful agony of the scene, an inward voice seemed to say to me, This is all for your sake, that your soul may be dragged from destruction. So also a Prussian musketeer who on the battlefield of Sadowa had both his legs shot <\/strong>off, said to me, I can never reveal my sins to any human being; but believe me, that only in that way could I be plucked as a brand from the burning. As far as I am concerned, I know why the war had to come. (Pastor Funcke.<\/em>)<\/p>\n<\/p>\n The penitence of the prophet of Gath-hepher<\/strong><\/p>\n This is the first clear indication of a return on the part of the prophet to a proper state of feeling. His confession did not necessarily imply this.<\/p>\n 1. <\/strong>A conviction of the folly of attempting to resist Gods will. It may be said that this none will dispute. In words, indeed, many may admit this, but in their practice they contradict it. Every disobedient sinner imagines that he can secure his happiness not only independently of God, but in opposition to what He hath revealed or what He <\/strong>can do.<\/p>\n 2. <\/strong>An expression of his readiness to endure the chastisement due to his transgression. It is one thing to acknowledge our guilt and desert of punishment, and another practically to acquiesce in that punishment when it is about to <\/strong>be inflicted. It is a much more difficult thing, and much more indicative of true penitence, patiently to bear affliction than actively to perform duty. Jonah pronounces on himself the appalling sentence, that he should be cast into the sea.<\/p>\n 3. <\/strong>An expression of his readiness to submit, not only as respected the matter of the punishment, but the manner of it. Though Jonah passed sentence on himself, he did not propose that he should himself carry it into effect. Self-destruction is in no case justifiable.<\/p>\n 4. <\/strong>The expression of his satisfaction that the innocent should escape, though he might suffer.<\/p>\n 1. <\/strong>The benevolence of their exertions.<\/p>\n 2. <\/strong>The inefficacy of their exertions.<\/p>\n Learn the obstructions which sin presents to our efforts for the good of others. (R. Brodie, A. M.<\/em>)<\/p>\n<\/p>\n Settling the storm<\/strong><\/p>\n Trace an analogy between the experience of these ancient mariners and that of those who are led by the Spirit of God to accept salvation through the death of Christ. Then the men feared the Lord exceedingly, and offered a sacrifice unto the Lord, and made vows. It will be interesting to trace the steps by which this consummation was reached.<\/p>\n 1. <\/strong>Inherent goodness.<\/p>\n 2. <\/strong>Inherited grace.<\/p>\n 3. <\/strong>Imparted sanctity.<\/p>\n As this spiritual religion is Divine in its origin, so it is–<\/p>\n 1. <\/strong>They began to be religious.<\/p>\n 2. <\/strong>They tried to lighten the vessel.<\/p>\n 3. <\/strong>They rowed hard to get to land.<\/p>\n By grace are ye saved through faith; and that not of your selves:<\/strong> it is the gift of God. Accept Gods method.<\/p>\n 1. <\/strong>Peace through faith.<\/p>\n 2. <\/strong>Piety with peace.<\/p>\n 3. <\/strong>Profession with piety. (W. H. Burton.<\/em>)<\/p>\n<\/p>\n Jonahs late<\/strong><\/p>\n Let us not fail to admire all that was admirable in the conduct of this heathen crew. A nobler ships company was never gathered together. No human voice cried across the deck of the labouring vessel that the man who pronounced this sentence upon himself must be taken at his word. With a humane self-restraint which did them infinite honour the sailors set to work at an attempt to save themselves without sacrificing their passenger:<\/strong> and it was not until that attempt had completely and manifestly failed that they reluctantly and reverently consigned him to the deep.<\/p>\n 1. <\/strong>Notice the toil it involved on behalf of a stranger.<\/p>\n 2. <\/strong>The risk to which it exposed them for the sake of one who had occasioned them loss.<\/p>\n 3. <\/strong>It was a noble motive which prompted these men to make this attempt to save the prophets life. They desired to show their sense of Jonahs own demeanour in relation to themselves, and to make a suitable response to it.<\/p>\n 4. <\/strong>The failure of their attempt by no means detracts from the nobility of their conduct. It does not follow that they had nothing but their labour for their pains. They were morally the better for the purpose they had cherished of saving the prophet, and for the effort they had made to accomplish their purpose.<\/p>\n 1. <\/strong>The prayer is replete with interest to those who regard it with attention. It was a prayer addressed to the true God by these heathen for the first time. It was a very earnest prayer. It was a prayer for their own preservation. It was a prayer for the prophet.<\/p>\n 2. <\/strong>The reply to the prayer. The sea ceased from her raging. This was a miracle. Miracles were signs. This was a sign that Jonah was indeed a prophet of the Lord. A sign that Jehovah is the ruler of the sea. And a sign that God hears and answers prayer. (Samuel Clift Burn.<\/em>)<\/p>\n<\/p>\n Nevertheless the men rowed hard to bring it to the land<\/strong>.<\/em><\/strong><\/p>\n<\/p>\n Hard rowing<\/strong><\/p>\n The <\/em>unavailing efforts of these oarsmen have a counter-part–<\/p>\n 1. <\/strong>In the efforts we are making to bring souls to the shore of safety, and set their feet on the Rock of Ages.<\/p>\n 2. <\/strong>In the efforts we are making to bring this world back to God, His pardon, and safety. If this world could have been saved by human effort, it would have been saved long ago.<\/p>\n 3. <\/strong>In every man that is trying to row his own soul into safety. (T. De Witt Talmage, D. D.<\/em>)<\/p>\n Verse 12<\/span>. I know that for my sake<\/B><\/I>] I am not worthy to live; throw me overboard<\/I>. God will not quiet the storm till I am cast out of the ship. Here was deep compunction; and honest avowal of sin; and a justification of the displeasure which God had now manifested.<\/P> <\/p>\n He said unto them; <\/B>he readily gives them advice for their safety. <\/P> Take me up:<\/B> this he spake as a prophet directed of God, and not, as some Jewish rabbi thinks, choosing to die rather than to go to Nineveh. <\/P> Cast me forth into the sea; <\/B>throw me overboard into the sea; no other way must you deal with me than this, and this way I not only direct as expedient, but from God I give you it as a command, and you must do it; thus my God will punish my disobedience and contempt. <\/P> So shall the sea be calm unto you; <\/B>as a prophet I assure you the tempest shall cease, and you be safe, and by that you may know I being in the ship endangered you all. <\/P> I know; <\/B>I am assured of this, and though I have been your danger, and this was my fault, yet it shall not be my fault if you be drowned. <\/P> For my sake; <\/B>for my sin, which God will punish, but not by my own act, I must not leap overboard; it is a crime God will punish by that justice which is in this place. <\/P> This great tempest is upon you; <\/B>and will be, till you have executed Gods sentence on me, which I willingly submit to. <\/P> <\/p>\n 12. cast me . . . into thesea<\/B>Herein Jonah is a type of Messiah, the one man who offeredHimself to die, in order to allay the stormy flood of God’s wrath(compare Psa 69:1<\/span>; Psa 69:2<\/span>,as to Messiah), which otherwise must have engulfed all other men. SoCaiaphas by the Spirit declared it expedient that one man should die,and that the whole nation should not perish (Joh11:50<\/span>). Jonah also herein is a specimen of true repentance, whichleads the penitent to “accept the punishment of his iniquity”(Lev 26:41<\/span>; Lev 26:43<\/span>),and to be more indignant at his sin than at his suffering.<\/P><\/p>\n And he said unto them, take me up, and cast me forth into the sea<\/strong>,…. This he said not as choosing rather to die than to go to Nineveh; or as having overheard the men say that they would cast him into the sea, as Aben Ezra suggests, greatly to the prejudice of the prophet’s character; but as being truly sensible of his sin, and that he righteously deserved to die such a death; and in love to the lives of innocent men, that they might be saved, and not perish, through his default; and as a prophet, knowing this to be the mind and will of God, he cheerfully and in faith submits to it, with a presence of mind and courage suitable to his character. It was not fit he should leap into the sea and destroy himself; but that he should die by the hand of justice, of which the shipmaster and the ship’s crew were the proper executioners:<\/p>\n so shall the sea be calm unto you<\/strong>; or “silent”, as before; it will cease from its roaring, and do no further hurt and damage:<\/p>\n for I know that for my sake this great tempest [is] upon you<\/strong>; for the sin he had committed in fleeing from God, this storm was raised and continued; nor could it go off till they had done what he had directed them to; there was no other way of being clear of it. In this Jonah was a type of Christ, who willingly gave himself to suffer and die, that he might appease divine wrath, satisfy justice, and save men; only with this difference, Jonah suffered for his own sins, Christ for the sins of others; Jonah to endured a storm he himself had raised by his sins, Christ to endure a storm others had raised by their sins.<\/p>\n Jonah Overboard, Swallowed by the Whale, v. 12-17<\/strong><\/p>\n Verses 12-17:<\/p>\n Verse 12 relates <\/strong>Jonah’s pronouncing his own just punishment, conscious that his own sins had brought this storm, that God cast upon them; He knew, was aware and confessed, what had caused this mighty storm. So shall all men confess the fairness of their judgment, when they stand before God, Mat 12:37<\/span>; Rom 14:11<\/span>; Ecc 12:14<\/span>. Jonah prophesied that calmness would come when they had thrown him into the sea, and it did, v. 15. One man must die, for them all to be saved, Joh 11:50<\/span>.<\/p>\n Verse 13 describes <\/strong>the human kindness of the rugged sailors as they rowed, had struggled, wrestled with the oars, trying to get the ship to land, without throwing Jonah into the sea. But their efforts were in vain, they could not resist the judgment of God, sent upon Jonah, Pro 21:30<\/span>. The wind and tide were God’s displeasure. They could not resist.<\/p>\n Verse 14 describes <\/strong>these heathen as appealing to Jonah’s God to not let them perish for Jonah’s life, for Jonah’s life of sin and disobedience, that had brought down the deathly storm upon them. They also asked Jonah’s God not to hold Jonah’s blood against them, or his death, when they had cast him into the sea. For the lot had fallen on Jonah; Jonah had confessed that his sin had brought the storm; and he had asked them to cast him into the sea. They therefore were to be considered innocent for the shedding of his blood, or taking his life to save their own, as surely as men are held innocent in times of war or enforcement of law for their own country, in a just cause, v. 10, 12; Deu 19:8<\/span>; Rom 13:1-4<\/span>.<\/p>\n Verse 15 describes <\/strong>how these heathen god worshippers with heavy hearts, cast Jonah into the sea and observed the quieting, ceasing of the raging tides, as Jonah had prophesied, though he had become an occupant of the depth of the sea to abate God’s judgment anger against his sins of rebellion, running, and a bad example for a prophet of the One true God. The seas obey their Maker’s command, even though men, made in His image may not, Psa 89:9<\/span>; Luk 7:24<\/span>.<\/p>\n Verse 16 asserts <\/strong>that, at this point the marines feared the Lord exceedingly, offered sacrifices, or vowed to make sacrifices to Him when they had come to land. Are not sinners still inclined to make vows to turn to God, to worship Him, when He has helped them in terrible times of afflictions, then as surely to fail to keep such vows? Psa 76:11<\/span>; Ecc 5:4-5<\/span>.<\/p>\n Verse 17 asserts <\/strong>that the Lord “had prepared”, and what He prepares He prepares well, a “great fish” (sea monster) to swallow Jonah He miraculously prepared four things for Jonah: Jonah then answers, Take me, and throw me into the sea, and it will be still to you. It may be asked whether Jonah ought to have of his own accord offered himself to die; for it seemed to be an evidence of desperation. He might, indeed, have surrendered himself to their will; but here he did, as it were, stimulate them, “ Throw me into the sea, ” he says; “for ye cannot otherwise pacify God than by punishing me.” He seemed like a man in despair, when he would thus advance to death of his own accord. But Jonah no doubt knew that he was doomed to punishment by God. It is uncertain whether he then entertained a hope of deliverance, that is, whether he confidently relied at this time on the grace of God. But, however it may have been, we may yet conclude, that he gave himself up to death, because he knew and was fully persuaded that he was in a manner summoned by the evident voice of God. And thus there is no doubt but that he patiently submitted to the judgment which the Lord had allotted to him. Take me, then, and throw me into the sea <\/p>\n Then he adds, The sea will be to you still Here Jonah not only declares that God would be pacified by his death, because the lot had fallen upon him, but he also acknowledges that his death would suffice as an expiation, so that the tempest would subside: and then the reason follows — I know, he says, that on my account is this great tempest come upon you. When he says that he knew this, he could not refer to the lot, for that knowledge was common to them all. But Jonah speaks here by the prophetic spirit: and he no doubt confirms what I have before referred to, — that the God of Israel was the supreme and only King of heaven and earth. This certainty of knowledge, then, of which Jonah speaks, must be referred to his own consciences and to the teaching of that religion in which he had been instructed. <\/p>\n And now we may learn from these words a most useful instruction: Jonah does not here expostulate with God, nor contumeliously complain that God punished him too severely, but he willingly bears his charged guilt and his punishment, as he did before when he said, “I am the worshipper of the true God.” How could he confess the true God, whose great displeasure he was then experiencing? But Jonah, we see, was so subdued, that he failed not to ascribe to God his just honor; though death was before his eyes, though God’s wrath was burning, we yet see, that he gave to God, as we have said, the honor due to him. So the same thing is repeated in this place, Behold, he says, I know that on my account has this great tempest happened He who takes to himself all the blame, does not certainly murmur against God. It is then a true confession of repentance, when we acknowledge God, and willingly testify before men that he is just, though, according to the judgment of our flesh, he may deal violently with us. When however we give to him the praise due to his justice, we then really show our penitence; for unless God’s wrath brings us down to this humble state of mind, we shall be always full of bitterness; and, however silent we may be for a time, our heart will be still perverse and rebellious. This humility, then, always follows repentance, — the sinner prostrates himself before God, and willingly admits his own sin, and tries not to escape by subterfuges. <\/p>\n And it was no wonder that Jonah thus humbled himself; for we see that the sailors did the same: when they said that lots were to be cast, they added at the same time, “Come ye and let us cast lots, that we may know why this evil has happened to us.” They did not accuse God, but constituted him the Judge; and thus they acknowledged that he inflicted a just punishment. And yet every one thought himself to have been innocent; for however conscience might have bitten them, still no one considered himself to have been guilty of so great a wickedness as to subject him to God’s vengeance. Though, then, the sailors thought themselves exempt from any great sin, they yet did not contend with God, but allowed him to be their Judge. Since then they, who were so barbarous, confined themselves within these bounds of modesty, it was no wonder that Jonah, especially when he was roused and began to feel his guilt, and was also powerfully restrained by God’s hand, — it was no wonder that he now confessed that he was guilty before God, and that he justly suffered a punishment so heavy and severe. We ought then to take special notice of this, — that he knew that on his account the storm happened or that the sea was so tempestuous against them all. The rest we defer until tomorrow. <\/p>\n (12) Cast me forth into the sea.<\/strong>There was no need of prophetic inspiration to enable Jonah to pass this sentence upon himself. He is too manly not to prefer to perish without involving others in his ruin.<\/p>\n 12<\/strong>. <\/strong> Cast me forth <\/strong> Jonah meets them frankly. He has learned that his attempt to flee from the presence of Jehovah is a failure; that he alone is responsible for the divine wrath which has caused the tempest; and that the only way to remove the danger is to get rid of him. Hence he is willing to suffer the consequences of his rashness and disobedience.<\/p>\n ‘And he said to them, “Take me up, and cast me forth into the sea, so will the sea be calm for you, for I know that for my sake this great tempest is on you.” ’<\/p>\n As a prophet his reply was that, recognising that this great storm had arisen because of him (for his sake), they must throw him into the sea as a kind of appeasement offering to YHWH. Then the sea would become calm for them. he had made the decision that he was ready to die to save the ship and the crew.<\/p>\n Jon 1:12 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] upon you.<\/p>\n Ver. 12. And he said unto them<\/strong> ] More by God’s inward revelation than by discourse of reason; not as rashly offering himself to death, but as freely submitting to the mind of God, signified by the lot that fell upon him, calling for him to punishment. <\/p>\n <\/p>\n Take me up, and cast me forth unto the sea<\/strong> ] Eximia fides,<\/em> saith Mercer. Before we had his repentance, testified by his confession with aggravation; here we have his faith, whereby he triumpheth over death in his most dreadful representations (Take me up, saith he, with a present mind and good courage), as also his charity, whereby he chose rather to die, as a piacular a<\/em> person, than to cause the death of so many men for his fault. Like unto this was that of Nazianzen, who desired, Jonah-like, to be cast into the sea himself so be it all might be calm in the public; that of Athanasius, who by his sweat and tears, as by the bleeding of a chaste vine, cured the leprosy of that tainted age; that of Ambrose, who was far more solicitous of the Church’s welfare than of his own; that of Chrysostom, who saith, That to seek the public good of the Church, and to prefer the salvation of others before a man’s private profit, is the most perfect canon of Christianism, the very top gallant of religion, the highest point and pitch of piety. In 1Co 11:1-34<\/span> . <\/p>\n <\/p>\n So shall the sea be calm unto you<\/strong> ] Not else: for I have forfeited my life by my disobedience; and my repentance (though true, and so, “to salvation never to be repented of,” 2Co 7:10 ) comes too late, in regard of temporal punishments; as did likewise that of Moses, Deu 3:26<\/span> , and of David, 2Sa 12:10<\/span> , such is the venomous nature of sin in the saints (it is treachery, because against covenant), and such is the displeasure of God upon it, that he chastiseth his here more than any other sinners, Lam 4:6<\/span> Dan 9:12<\/span> , and whoever else escape, they shall be sure of it, Amo 3:2<\/span> . The word here rendered calm signifieth silent; for the sea, when troubled, roareth hideously, so that the roaring of the devils at the painful preconceit of their last doom of damnation is set forth by a word that is taken from the tossing of the sea and the noise thereupon, Jas 2:19<\/span> , “The devils believe and tremble,” or shiver and shudder with horrible yellings ( . , est maria agitatio.<\/em> Eustath. in Hom. Iliad). <\/p>\n <\/p>\n For I know that for my sake this tempest is upon you<\/strong> ] If Jonah were a type of Christ in that being cast into the sea a calm followed; yet herein he differed, that Christ suffered not for his own offences, but “bore our sins in his own body on the tree,” and died, “the just for the unjust,” 1Pe 2:24<\/span> ; 1Pe 3:18<\/span> . <\/p>\n<\/p>\n a<\/em> Making expiation or atonement; expiatory. D<\/p>\n Take me up . . . I know. He had counted the cost. <\/p>\n Take: 2Sa 24:17, Joh 11:50 <\/p>\n for: Jos 7:12, Jos 7:20, Jos 7:21, 1Ch 21:17, Ecc 9:18, Act 27:24 <\/p>\n Reciprocal: Jos 6:18 – make the camp Job 35:8 – may hurt Psa 106:30 – General Jon 2:3 – thou<\/p>\n Jon 1:12. Jonah was still the beloved servant of God. and He did not intend to let him he destroyed. God could have calmed the sea as completely just by speaking to it as Jesus did (Mat 8:23-27). but there was another object to he gained for future generations. I believe the Lord intended to use this occasion to establish a type of the great event when Jesus was to spend three days and three nights in the bowels of the earth (Mat 12:38-40). for He plainly declares in that passage that the event of Jonah was to be a sign. Hence, by casting the would-be eBcaper overboard the Lord would accomplish two purposes at the same time. The trutli that it was for his sake the great tempest bad come upon them did not make it necessary for him to he cast over as shown above, therefore the conclusion is unavoidable that God inspired him to give those instructions to the alarmed boatmen.<\/p>\n Jonah’s answer reveals the double-mindedness of the prophet. He could have asked the sailors to sail back to Joppa if he really intended to obey the Lord and go to Nineveh. His repentance surely would have resulted in God withholding judgment from the sailors just as the Ninevites’ repentance resulted in His withholding judgment from them. Still Jonah was not ready to obey God yet. Nonetheless his compassion for the sailors led him to give them a plan designed to release them from God’s punishment. It would also result in his death, which he regarded as preferable to obeying God. His heart was still as hard as ever toward the plight of the Ninevites even though he acknowledged that he knew God was disciplining him.<\/p>\n "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." [Note: Keil, 1:396.] <\/span><\/p>\n Why did Jonah not end his own life by jumping overboard? I suspect that he did not have the courage to do so. Obviously it took considerable courage to advise the sailors to throw him into the sea where he must have expected to drown, but suicide takes even more courage.<\/p>\n "The piety of the seamen has evidently banished his nonchalant indifference and touched his conscience. By now he has realized how terrible is the sin that has provoked this terrible storm. The only way to appease the tempest of Yahweh’s wrath is to abandon himself to it as just deserts for his sin. His willingness to die is an indication that he realizes his guilt before God." [Note: Allen, pp. 210-11.] <\/span><\/p>\n 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] upon you. 12. cast me forth into the sea ] “The question is raised whether Jonah ought of his own accord … Continue reading “Exegetical and Hermeneutical Commentary of Jonah 1:12”<\/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-22554","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22554","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=22554"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22554\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22554"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22554"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22554"}],"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 request of Jonah. Take me up, and cast me forth into the sea. These words imply–<\/p>\n
II. <\/strong>The conduct of the mariners. It might have been expected that they would follow Jonahs advice. They did not at once. Notice–<\/p>\n
I. <\/strong>True spiritual religion is divine in its origin. Some of us began life very much as these sailors commenced their voyage. Every prospect seemed bright. So easily we persuaded ourselves to rest. Jonah learned in the belly of the fish that salvation is of the Lord. This at a stroke removes–<\/p>\n
II. <\/strong>irresistible in its operation. When God said, Let light be! light was, and nothing could resist His decree. And so it is in the new creation. What could these sailors do against the mighty tempest which threatened to dash their ship in pieces? Men may encase themselves in pride, carnal reason, prejudice, unbelief, but the Word of God is quick and powerful.<\/p>\n
III. <\/strong>absolute its requirements. Take me up, and cast me forth into the sea. That was Gods way of giving calm and rest. See the ways the mariners tried.<\/p>\n
IV. <\/strong>blessed in its <\/strong>results. This is precisely the way in which God works in grace.<\/p>\n
I. <\/strong>The noble attempt of the <\/strong>sailors.<\/p>\n
II. <\/strong>Consigning Jonah to the sea. They handled the prophet as tenderly as the circumstances permitted. Look at the prayer these men offered before they put Jonah into the sea.<\/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
1) A fish to swallow him,
2) a gourd to shade him, Jon 4:6<\/span>;
3) a worm to smite his shade, Jon 4:7<\/span>
4) an east wind to humble him again, Jon 4:8<\/span>.
When the whale-fish swallowed Jonah, it kept him in the confinement of its belly for three days and three nights, in a place of Divine chastening and safety, to prepare him for a better day, a type of the resurrection, Mat 12:39-41<\/span>; Joh 10:18<\/span>.<\/p>\nFuente: Garner-Howes Baptist Commentary<\/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: 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: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"