8<\/strong>. observe lying vanities<\/em> ] Comp. Psa 31:6<\/span>, where the same Heb. word is rendered “regard.” By “lying vanities” we are to understand “all inventions with which men deceive themselves” (Calvin), all false, and therefore vain and disappointing objects of trust and confidence. Idols and false gods are no doubt included, but the sentiment is conceived and expressed in the most general form, and therefore embraces Jonah’s own case. He had observed the lying vanity, the deceitful promise of his own will and his own way, as opposed to God; and not only had he found that God was stronger than he, but he had been brought to see and confess that in such a course he had been his own enemy.<\/p>\n forsake their own mercy<\/em> ] Rather, their mercy<\/strong>. Some (as Kalisch, for example) would render, “they forget their kindness,” i.e. “they quickly and heedlessly forget the mercies they have enjoyed; the word forsake<\/em> being taken in the sense of deserting<\/em>, or dismissing<\/em>, viz. from their thoughts,” and “ their<\/em> mercies,” as analogous to the phrase, the sure mercies of David<\/em> (Isa 55:3<\/span>), “the benefits conferred upon or enjoyed by David.” But, apart from the meaning thus arbitrarily given to the word “forsake,” the sentiment attributed to the writer is unsatisfactory and untrue. “The suppliant declares,” writes Kalisch, “I was in distress, I prayed and was saved; and now, unlike the idolaters who gracelessly forget the bounties they have received, I shall evince my gratitude to Jehovah by the voice of praise and by sacred gifts.” But it is not true that the idolaters in this sense “forget the benefits they have received,” as ch. Jon 1:16<\/span> shows, and as the heathen temples filled with votive offerings in acknowledgment of deliverance abundantly testify.<\/p>\n By “their mercy” we are to understand God, who is the only source of mercy and loving-kindness to all His creatures. The sentiment is similar to that which is figuratively expressed by the prophet Jeremiah: “They have forsaken Me, the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.” (Jer 2:13<\/span>.) So God is called, “my mercy,” Psa 144:2<\/span> ( margin<\/em>), the same word being used as here.<\/p>\n They that observe lying vanities – <\/B>, i. e., (by the force of the Hebrew form , that diligently watch, pay deference to, court, sue, vanities of vanities, vain things, which prove themselves vain at last, failing the hopes which trust in them. Such were actual idols, in which men openly professed that they trusted Such are all things in which men trust, out of God. One is not more vain than another. All have this common principle of vanity, that people look, out of God, to that which has its only existence or permanence from God. It is then one general maxim, including all peoples idols, idols of the flesh, idols of intellect, idols of ambition, idols of pride, idols of self and self-will. People observe them, as gods, watch them, hang upon them, never lose sight of them, guard them as though they could keep them. But what are they? lying vanities, breath and wind, which none can grasp or detain, vanishing like air into air.<\/P> And what do they who so observe them? All alike forsake their own mercy; i. e., God, Whose property is, always to have mercy, and who would be mercy to them, if they would. So David calls God, my mercy. Psa 144:2<\/span>. Abrahams servant and Naomi praise God, that He hath not forsaken His mercy Gen 24:27<\/span>; Rth 2:20<\/span>. Jonah does not, in this, exclude himself. His own idol had been his false love for his country, that he would not have his people go into captivity, when God would; would not have Nineveh preserved, the enemy of his country; and by leaving his office, he left his God, forsook his own mercy. See how God speaks of Himself, as wholly belonging to them, who are His. He calls Himself their own mercy . He saith not, they who do vanities, (for Ecc 1:2<\/span>. vanity of vanities, and all things are vanity) lest he should seem to condemn all, and to deny mercy to the whole human race; but they who observe, guard vanities, or lies; they, into the affections of whose hearts those vanities have entered; who not only do vanities, but who guard them, as loving them, deeming that they have found a treasure – These forsake their own mercy. Although mercy be offended (and under mercy we may understand God Himself, for God is Psa 145:8<\/span>, gracious and full of compassion; slow to anger and of great mercy,) yet he doth not forsake, doth not abhor, those who guard vanities, but awaiteth that they should return: these contrariwise, of their own will, forsake mercy standing and offering itself.<\/P> <\/p>\n Jon 2:8<\/span><\/p>\n They that observe lying vanities forsake their own mercy.<\/em><\/p>\n<\/p>\n The value of superstitions<\/strong><\/p>\n Here <\/em>we learn the value to attach to all superstitions, to all those opinions of men, when they attempt to set up religion according to their own will; for Jonah calls them lying or fallacious vanities. There is, then, but one true religion, the religion which God has taught us in His Word. Men in vain weary themselves when they follow their own inventions,–for the more strenuously they run, the farther they recede from the right way, as Augustine has well observed. But Jonah here adopts a higher principle,–that God alone possesses in Himself all fulness of blessings; whosoever, then, truly and sincerely seeks God, will find in Him whatever can be wished for salvation. God is not to be sought but by obedience and faith; whosoever, then, dare to give themselves loose reins, so as to follow this or that without the warrant of Gods Word, recede from God, and at the same time deprive themselves of all good things. The superstitious do indeed think that they gain much when they toil in their own inventions; but we see what the Holy Spirit declares by the mouth of Jonah. The Lord says by Jeremiah, They have forsaken Me, the fountain of living water, and cisterns have they digged for themselves. (Jer 2:13<\/span>). There the Lord complains of His chosen people, who had gone astray after wicked superstitions. Hence when men wander beyond the Word of God, they in a manner renounce God, or say adieu to Him, and thus they deprive themselves of all good things; for without God there is no salvation, and no help to be found. (John Calvin.<\/em>)<\/p>\n<\/p>\n The sin and folly of observing lying vanities<\/strong><\/p>\n 1. <\/strong>Those who follow the delusive practice of sin. Sinful objects and pursuits are all unprofitable and vain, and can never do us any real good. Those who worship and serve strange gods, or pretend to serve the living God in any other way than He hath appointed, follow after lying vanities. By sinful practices you may increase in riches, but your profit will not countervail your loss. By sinning against God you can have no real, lasting advantage.<\/p>\n 2. <\/strong>Those who greedily pursue the deceitful enjoyments of this world. The most valued worldly enjoyments cannot so much as alleviate personal distress; how, then, shall they deliver out of spiritual trouble? Need not vilify the things of this world. We speak of present enjoyments, separate from the love and favour of God, when the heart is supremely fixed upon them, and chiefly solicitous to acquire and preserve them. To those who choose them for their portion they prove lying vanities.<\/p>\n 3. <\/strong>Those who entertain vain hopes of salvation upon insufficient grounds. We need not speak in disparagement of good works; but they must not be the foundation of our hope. They are the blessed fruits of redemption and renovation,<\/p>\n 4. <\/strong>Those who leave the paths of righteousness to walk in their own devices. There are various ways by which men come under this description. Sometimes laying aside a sense of the Divine presence and authority, men impose upon themselves by the most foolish pretexts. Sometimes men desert from their duty on account of the difficulties with which the discharge of it may be attended. Some neglect their duty through wrong apprehensions of Divine dispensations.<\/p>\n Lying vanities<\/strong><\/p>\n It is not enough to show that Christs claims are not opposed to our interests, and that therefore we do not sacrifice our true well-being when we submit ourselves to Him; we must further show that Christ definitely proposes to advance our present as well as our future interests, and that these cannot be otherwise safely assured; and hence that we sacrifice our personal interests, and sin against our true well-being when we turn our backs on Him. The prophet only expresses what we may all, if we will, see for our selves. Even in this world the suffering and misery that men bring upon them selves by their own conduct far exceeds all that they would otherwise be called upon to endure. How much of all our sufferings springs directly or indirectly from sin! And all this we might escape if only we yielded ourselves to God instead of flying away from Him. And such suffering is the cruellest of all, because we have to reproach ourselves for it, and because of the painful memories it leaves behind. And we must not dwell only upon the actual miseries that we entail upon ourselves, but also upon the comfort and consolation which we deny our selves amidst the trials which are the common lot of all. Our own mercy. Think of what that means. No petition is more common on human lips than the cry for mercy. We feel that we need mercy. Surely man is not only natures greatest work; but also natures greatest victim, unless there be mercy within our reach, mercy from some Grander Power than nature, who can feel for us. And the great Father is rich in mercy. He brings within our reach such a provision of mercy as He sees to be perfectly adapted to our complex needs, and represents it to us in the Gospel of His Son. It is this provision that men turn their backs upon when they turn their backs on Christ. Verily, it is true, They that observe lying vanities forsake their own mercy. How comes it to pass that men are so blind to their own interests? Why do men forsake their own mercies? A certain class of persons is here dealt with those who observe lying vanities. Satan wins influence over men, and maintains and extends it, by falsehood. And falsehood is a power. The process of blinding is carried on by the great deceiver in such a manner as to induce a false and misleading estimate of the relative value of things, and even of their relations to our happiness and well-being. The objects which Satan exhibits to mans imagination through a distorted and deceptive medium are described here as lying vanities. The phrase suggests specious falsehood, and pretentious inanity. Illustrate by the desert mirage. Who has not at one time or another been bewildered and misled by the vast mirage of life? When we yield ourselves to the great deceiver we become his helpless dupes. Observe signifies diligent watching,–the giving up of our mind and attention to a specific object. Compare the sentence, Who mind earthly things. All earthly things, viewed apart from their connection with things eternal, are in themselves vanities,–they leave the heart still unsatisfied. When we attempt to find our portion in these things of this world they become not only vanities, but lying <\/em>vanities,–promising to do what they never can do, and ever leading their votaries, as on a fools errand, in quest of that which they are foredoomed never to discover. When once ,man has surrendered his sense <\/strong>to the solicitations of the flesh, you can almost predict with certainty how he will act under certain circumstances. We have but little freedom left when once we have begun to observe–to give our minds to–lying vanities. Our freedom consists rather in our power to decide whether of the two classes of objects we will observe, whether we will yield our hearts to the Spirit of truth, who reveals to us the things that are above–the things of God; or whether we will yield our hearts to the spirit of lies, who spreads out before us earthly things, and endeavours to invest them in our eyes with fictitious qualities and characteristics. (W. Hay Aitken, M. A.<\/em>)<\/p>\n Verse 8<\/span>. They that observe lying vanities<\/B><\/I>] They that trust in idols, follow vain predictions<\/I>, permit themselves to be influenced with foolish fears<\/I>, so as to induce them to leave the path of<\/I> obvious duty, forsake their own mercy<\/I>. In leaving that God who is the Fountain of mercy<\/I>, they abandon that measure of mercy<\/I> which he had treasured up for them.<\/P> <\/p>\n Whoever they are that do, as the heathen mariners, seek to, depend upon, and wait for help from idols, false gods, whoever choose them for their assistance, and worship them, do depend upon most false grounds, wait for most lying and deceiving objects; and this of the prophet is true of, and applicable to, all our creature dependencies, to all trust reposed in any but God himself; these dig to themselves cisterns, broken cisterns, that can hold no water, Jer 2:13<\/span>. <\/P> Forsake; <\/B>turn away from, and do really and practically forsake, God, as he leaves the east who goeth on to the west; trust in God and idols are as opposite as is the east to the west. <\/P> Their own mercy; <\/B>the Lord, who is to all that seek him, and depend on him, the fountain of living waters, who is an eternal fountain of mercy, and flows forth freely to all that wait for him. <\/P> <\/p>\n 8. observe lying vanities<\/B>regardor reverence idols, powerless to save (Ps31:6<\/span>). <\/P> mercy<\/B>Jehovah, the veryidea of whom is identified now in Jonah’s mind with mercy andloving-kindness. As the Psalmist (Ps144:2<\/span>) styles Him, “my goodness”; God who is to me allbeneficence. Compare Ps 59:17<\/span>,”the God of my mercy,” literally, “my kindness-God.”Jonah had “forsaken His own mercy,” God, to flee to heathenlands where “lying vanities” (idols) were worshipped. Butnow, taught by his own preservation in conscious life in the fish’sbelly, and by the inability of the mariners’ idols to lull the storm(Jon 1:5<\/span>), estrangement from Godseems estrangement from his own happiness (Jer 2:13<\/span>;Jer 17:13<\/span>). Prayer has beenrestrained in Jonah’s case, so that he was “fast asleep” inthe midst of danger, heretofore; but now prayer is the sure sign ofhis return to God.<\/P><\/p>\n They that observe lying vanities forsake their own mercy.<\/strong> They that worship idols, who are nothing, mere vanity and lies, and deceive those that serve them, these forsake the God of their lives, and of their mercies; and so do all such who serve divers lusts and pleasures, and pursue the vanities of this life; and also those who follow the dictates of carnal sense and reason, to the neglect of the will of God, and obedience to his commands; which was Jonah’s case, and is, I think, chiefly intended. The Targum, Syriac version, and so Jarchi, and most interpreters, understand it of worshippers of idols in general; and Kimchi of the mariners of the ship Jonah had been in; who promised to relinquish their idols, but did not; and vowed to serve the Lord, and sacrifice to him, but did not perform what they promised. But I rather think Jonah reflects upon himself in particular, as well as leaves this as a general instruction to others; that should they do as he had done, give way to an evil heart of unbelief, and attend to the suggestions of a vain mind, and consult with flesh and blood, and be directed thereby, to the disregard of God and his will; they will find, as he had done to his cost, that they forsake that God that has been gracious and merciful to them, and who is all goodness and mercy,<\/p>\n Ps 144:3<\/span>; which to do is very ungrateful to him, and injurious to themselves; and now he being sensible of his folly, and influenced by the grace and goodness of God to him, resolves to do as follows:<\/p>\n 8 They who hold to false vanities<\/p>\n Forsake their own mercy.<\/p>\n <\/em> 9 But I will sacrifice to Thee with the call of thanksgiving.<\/p>\n I will pay what I have vowed.<\/p>\n Salvation is with Jehovah.<\/p>\n <\/em> In order to express the thought emphatically, that salvation and deliverance are only to be hoped for from Jehovah the living God, Jonah points to the idolaters, who forfeit their mercy. is a reminiscence of Psa 31:7<\/span>. , worthless vanities, are all things which man makes into idols or objects of trust. are, according to Deu 32:21<\/span>, false gods or idols. Shamar <\/em>, to keep, or, when applied to false gods, to keep to them or reverence them; in Hos 4:10<\/span> it is also applied to Jehovah. signifies neither pietatem suam nor gratiam a Deo ipsis exhibitam <\/em>, nor “all the grace and love which they might receive” (Hitzig); but refers to God Himself, as He whose government is pure grace (vid., Gen 24:27<\/span>), and might become the grace even of the idolatrous. Jonah, on the contrary, like all the righteous, would sacrifice to the Lord b e qol todah <\/em>, “with the voice or cry, of thanksgiving,” i.e., would offer his sacrifices with a prayer of sincere thanksgiving (cf. Psa 42:5<\/span>), and pay the vow which he had made in his distress (cf. Psa 50:14<\/span>, Psa 50:23<\/span>). These utterances are founded upon the hope that his deliverance will be effected (Hitzig); and this hope is based upon the fact that “salvation is Jehovah’s,” i.e., is in His power, so that He only can grant salvation.<\/p>\n Here Jonah says first, that men miserably go astray, when they turn aside to vain superstitions, for they rob themselves of the chief good: for he calls whatever help or aid that is necessary for salvation, the mercy of men. The sense then is that as soon as men depart from God, they depart from life and salvation, and that nothing is retained by them, for they willfully cast aside whatever good that can be hoped and desired. Some elicit a contrary meaning, that the superstitious, when they return to a sound mind, relinquish their own reproach; for חסד, chesad, sometimes means reproach. They then think that the way of true penitence is here described, — that when God restores men from their straying to the right way, he gives them at the same time a sound mind, so that they rid themselves from all their vices. This is indeed true, but it is too strained a meaning. Others confine this to the sailors who vowed sacrifices to God; as though Jonah had said, that they would soon relapse to their own follies, and bid adieu to God, who in his mercy had delivered them from shipwreck; so they explain their mercy to be God; but this is also too forced an explanation. <\/p>\n I doubt not, therefore, but that Jonah here sets his own religion in opposition to his false intentions of men; for it immediately follows, But I with the voice of praise will sacrifice to thee. Jonah, then, having before confessed that he would be thankful to God, now pours contempt on all those inventions which men foolishly contrive for themselves, and through which they withdraw themselves from the only true God, and from the sincere worship of him. For he calls all those devices, by which men deceive themselves, the vanities of falsehood; (40) for it is certain that they are mere fallacies which men invent for themselves without the authority of God’s Word; for truth is one and simple, which God has revealed to us in his world. Whosoever then turns aside the least, either on this or on that side, seeks, as it were designedly, some imposture or another, by which he ruins himself. They then who follow such vanities, says Jonah, forsake their own mercy, (41) that is they reject all happiness: for no aid and no help can be expected from any other quarter than from the only true God. <\/p>\n But this passage deserves a careful notice; for we hence learn what value to attach to all superstitions, to all those opinions of men, when they attempt to set up religion according to their own will: for Jonah calls them lying or fallacious vanities. There is then but one true religion, the religion which God has taught us in his word. We must also notice, that men in vain weary themselves when they follow their own inventions; for the more strenuously they run, the farther they recede from the right way, as Augustine has well observed. But Jonah here adopts a higher principle, — that God alone possesses in himself all fullness of blessings: whosoever then truly and sincerely seeks God, will find in him whatever can be wished for salvation. But God is not to be sought but by obedience and faith: whosoever then dare to give themselves loose reins, so as to follow this or that without the warrant of God’s word, recede from God, and, at the same time, deprive themselves of all good things. The superstitious do indeed think that they gain much when they toil in their own inventions; but we see what the Holy Spirit declares by the mouth of Jonah. The Lord says the same by Jeremiah <\/p>\n “<\/p>\n They have forsaken me, the fountain of living water, and cisterns have they digged for themselves,” (Jer 2:13<\/span>.) <\/p>\n There the Lord complains of his chosen people, who had gone astray after wicked superstitions. Hence, when men wander beyond the word of God, they in a manner renounce God, or say adieu to him; and thus they deprive themselves of all good things; for without God there is no salvation and no help to be found. <\/p>\n (40) הבלי-שוא, “Idols of vanity or falsehood,” i.e., false, or deceitful, or vain idols. הבל means vapor, smoke, breath, vanity, inanity: but in the plural number it is applied for the most part to idols. See Deu 32:21<\/span>; 1Kg 16:13<\/span> שוא is a lie, which is vain — useless, and false — deceptive. Marckius renders the words, “ Vanitates inanitatis — vanities of inanity’” Junius and Tremelius, “ Vanitates mendaces — mendacious vanities;” Septuagint, “ ματαια και Ψευδη — vain and false things.” “He thus calls idols,” says an author in Poole’s Syn., “and all those things in which any one, excluding God, trusts; which are nothing, and can do nothing, and which deceive their worshippers.” This is true, that is, that all other things, as well as idols, are, apart from God, vain, and worthless, and deceptive; but the reference here no doubt is to idols. They are not only empty, but deceptive. — Ed. <\/p>\n (41) חסדם יעזבו, “Their mercy or goodness they forsake,” that is, the mercy exhibited and offered to them by God; or, if we render it goodness, it means their chief good, which is God. The Psalmist calls God his goodness in Psa 144:2<\/span>, חסדי, “my goodness,” the giver of all his goodness, or his chief good. Dathius gives very correctly the meaning of the two lines in these words — <\/p>\n “<\/p>\n Qui vana idola colunt, Felicitatis suae auctorem deserunt — They who worship vain idols, Desert the author of their own happiness.” <\/p>\n More literally — <\/p>\n “<\/p>\n They who attend on the idols of vanity, Their own goodness forsake.” <\/p>\n There is a contrast between vain idols and their own goodness, that is, the goodness received by them from God. Grotius gives this paraphrase, “They who worship idols are vain; for they forsake their own mercy, that is, God, who is able to help them in their distress.” Henry suggests another view, “They who follow their own inventions, as Jonah had done, when he fled from the presence of the lord to go to Tarshish, forsake their own mercy, that mercy which they may find in God.” — Ed. <\/p>\n CRITICAL NOTES<\/strong>. <\/p>\n Jon. 2:8<\/span><\/strong>.] When prayer reaches to God he helps and saves. Salvation is only from Him. Idolaters forfeit their mercy. Observe<\/strong>] Lit. regard, hold to, an intensive form: pay deference to court, sue vanity of vanities<\/em>, vain things which prove ruin at last [Pusey<\/em>]. Mercy<\/strong>] Lit. their goodness, i.e.<\/em> God, their Benefactor, the Author of all mercies (Psa. 144:2<\/span>). <\/p>\n Jon. 2:9<\/span><\/strong>. I will<\/strong>] The vow of a pious man as opposed to the life of apostates. As the mariners ended their sacrifice with vows, so Jonah ends his prayer with thanksgiving. Sal<\/strong>.] Lit. a mighty salvation (an intensive form) which God gives to his people after affliction, is wholly His; all belongs to Him, so that none can share in bestowing it [Pusey<\/em>]. <\/p>\n Jon. 2:10<\/span><\/strong>. Spake<\/strong>] His uttered voice produces everything. In heaven, earth, and sea, all things submit to him. Land<\/strong>] Probably the coast of Palestine. This circumstance typical of a more wonderful event, when death will be swallowed up of victory (Isa. 26:19<\/span>; 1Co. 15:54<\/span>).<\/p>\n THE MORAL CONTRASTS IN LIFE.Jon. 2:8-9<\/span><\/em><\/p>\n Jonah now expresses his feelings in sacrifice and praise, resolves to lead a new life, and pay his vows to God. This conduct stands in marked contrast to the ungodly who forget God, and forsake their own interests.<\/p>\n I. God is the highest good of men<\/strong>. What is the chief good of humanity has been the problem of ages, the aim of all religion and philosophy. Many have been the theories concerning it; but the declaration of Gods word decides the question. <\/p>\n 1. God is the supreme good in himself<\/em>. David calls him, my goodness (Psa. 144:2<\/span>), my kindness or benignity; the God of my mercy (Psa. 59:17<\/span>). What is comprehended in the summum bonum<\/em> of manwisdom and justice, beauty and lovebelong to him. He is the infinite excellence and the ultimate good of all men. <\/p>\n 2. God is the source of goodness to others<\/em>. He is good in himself, and his tender mercies are over all his works. He is the source and fountain of all our enjoyments. When he relieves the miserable it is mercy;<\/em> when he bestows favour upon the unworthy it is grace;<\/em> when he supplies the indigent it is bounty<\/em>. Gods mercy includes all the forms of his kindness shown to men; whether considered as creatures, as sinners, or as believers. The earth is full of the goodness of the Lord. <\/p>\n II. The wicked forsake God, their highest good<\/strong>. <\/p>\n 1. This conduct is wilful<\/em>. God does not forsake them. They voluntarily forsake him, and therefore should not blame him. Examples warn, hindrances check them, but they go on. In opposition to light and known results they obstinately choose death rather than life. <\/p>\n 2. This conduct is injurious<\/em>. They forsake their own mercy<\/em>. They take nothing from God, but rob themselves of natural enjoyments, Divine favour which is better than life, and commit moral suicide. Sinners put God from them, who would be their life, and destroy themselves (Hos. 13:9<\/span>). He that sinneth against me wrongeth his own soul; all they that hate me love death. <\/p>\n 3. This conduct is foolish<\/em>. They observe lying vanities. They forsake the true for the false. <\/p>\n (1) Idols are vanities<\/em>. The gods of the heathen, or the idols of modern days, are empty and vain. The worship of mammon and the desire of fame, the gods of intellect and superstitions, are worthless things. <\/p>\n (2) Idols are lying<\/em> vanities. They are both vanity and falsehood. They deceive by vain show, and in the end disappoint. <\/p>\n (3) Yet men observe<\/em> idols. They guard and love them, depend upon them, and pursue them with eagerness. Falsehood can neither feed the mind nor calm the conscience. Everything apart from God is vanity and lies. O ye sons of men, how long will ye love vanity? <\/p>\n III. The righteous serve God, their highest good<\/strong>. The grace that had called forth prayer now ends in praise. Jonah vows, and pays his vows. <\/p>\n 1. They offer thanksgiving<\/em> to God. The voice of praise. When we drink of the stream we should lift up our head to heaven. The least mercies are great when viewed as coming from God. Let this be felt, then we shall enjoy them, and gladly offer the sacrifice of praise and thanksgiving. Our gratitude will be (a<\/em>) sincere, (b<\/em>) devout, and (c<\/em>) continual. Let us offer the sacrifice of praise to God continually; that is, the fruit of our lips, giving thanks to his name. <\/p>\n 2. They dedicate their lives to God<\/em>. They renew their vows, and bind their treacherous heart the faster to God and duty. Jonah was ready to go and preach at Nineveh, or serve God anywhere, now. Gods loving correction had made him great and bold. Let our oath of allegiance be renewed in every deliverance from trouble. Do not show coldness and ingratitude, which sense of duty and natural shame allow not to an earthly benefactor. Our future life should be a hymn of praise and a living sacrifice. Let the power derived from discipline, the gratitude prompted by mercy, be practical and abiding. Whoso offereth praise glorifieth me; and to him that ordereth his conversation aright will I show the salvation of God.<\/p>\n HOMILETIC HINTS AND OUTLINES<\/em><\/p>\n Jon. 2:8<\/span>. Such were actual idols in which men openly professed that they trusted. Such are all things in which men trust out of God. One is not more vain than another. All have this common principle of vanity. It is, then, one general maxim, including all mens idolsidols of the flesh, idols of intellect, idols of ambition, idols of pride, idols of self and self-will. Men observe<\/em> them as gods; watch them, hang upon them, never lose sight of them, guard them as though they could keep them. But what are they? Lying vanities;<\/em> breath and wind which none can grasp or detain, vanishing like air into air. And what do they who so observe them? All alike forsake their own mercy<\/em>, i.e.<\/em> God, whose property is always to have mercy, and who would be mercy to them if they wanted [Pusey<\/em>].<\/p>\n Jon. 2:9<\/span>. Praise<\/em>. It must be noticed here that the worship of God especially consists in praises, as it is said in Psalms 50<\/span>; for there God shows that he regards as nothing all sacrifices except they answer this endto set forth the praise of his name [Calvin<\/em>].<\/p>\n Sacrifice<\/em>. Now to offer a sacrifice at such a confession or thanksgiving added much to the solemnity thereof; and made it more honourable in itself and more acceptable to God [Trapp<\/em>].<\/p>\n Vow<\/em>. The Hebrew word seemeth to imply two things: First<\/em>, that his vow till paid was incomplete; it was an imperfect thing; the better part of it was yet wanting. Next<\/em>, till that were done he could not be at peace within himself; for vows are debts; and debts till they be paid are a burden to an honest mind, and do much disease it [Ibid<\/em>.].<\/p>\n HOMILETICS<\/em><\/p>\n SALVATION OF THE LORD.Jon. 2:9<\/span><\/em><\/p>\n By salvation here we do not understand Jonahs deliverance from death merely. Dr Gill says there is something so special in the original, the word having one more letter than it usually has when it only refers to temporal deliverance, that we must understand it here as relating to the great work of the soul, which endureth for ever. That salvation I shall try to show as best I can.<\/p>\n I. Expound the doctrine that salvation is of Jehovah<\/strong>. To begin at the beginning, the plan of salvation is entirely of God<\/em>. And as in planning, so it was of the Lord in execution<\/em>. Salvation, in the application<\/em> of it, is from God. As to the sustaining of the work in a mans heart<\/em>, salvation is of the Lord. <\/p>\n II. God has hedged this doctrine about to prevent mistake<\/strong>. Some say, salvation in some cases is the result of natural temperament<\/em>. Others, that the minister<\/em> converts them. God takes care that salvation is not of man, for usually he blesses those who seem most unlikely to be useful. <\/p>\n III. What is, what should be, the influence of this doctrine upon men<\/strong>? First, with sinners this doctrine is a great battering-ram against their pride<\/em>. What influence upon the saint? Why, it is the keystone of all Divinity. I will defy you to be heterodox if you believe it; proud<\/em>, if you feel it, you cannot be. You will not be distrustful<\/em>. You may always be joyful<\/em> if you keep it in mind. This may, by grace, nerve you to work for God<\/em>. Go and preach the gospel everywhere, recollecting that God is more than a match for mans sin; and will ye be master over the earth? [Spurgeon<\/em>].<\/p>\n THE GREAT DELIVERANCE.Jon. 2:9-10<\/span><\/em><\/p>\n These words were the result of recent experience, penned in grateful feeling, and adapted to all ages.<\/p>\n I. The inestimable blessing<\/strong>. Salvation. <\/p>\n 1. Its magnitude<\/em>. In the intensive form it denotes a mighty salvation. The force of the Hebrew may include temporal and eternal salvation. Jonahs deliverance was unknown in history, unparalleled in Gods dealings with men. Gods power is drawn out by the emergencies of his people, often reserved for great occasions, and unlimited in its nature. So great a salvation is offered in Christ, that men should receive it and glorify him. <\/p>\n 2. Its fulness<\/em>. It was a complete salvation. Jonah was not left in the deep, nor sent to the surface to swim to land. The fish vomited out and cast him on dry land<\/em>. He was left in no danger, but enjoyed a perfect rescue. His work is honourable and glorious. <\/p>\n II. The Divine source from which it comes<\/strong>. Salvation is of the Lord. It is wholly<\/em> his; and not part his, and part ours. It is specially<\/em> and peculiarly<\/em> his. It belongs to him, and no other. Hence understand the words, <\/p>\n 1. Affirmatively<\/em>. To Jehovah be ascribed salvation. Thine is the kingdom, the power, and the glory, for ever. <\/p>\n 2. Negatively<\/em>. There is salvation from no other source. Beside me there is no Saviour. <\/p>\n III. The wonderful method of its accomplishment<\/strong>. God spake<\/em> unto the fish. Some deny an active will and a personal presence in nature. They recognize nothing but matter and force. All creatures are controlled by law and instinct, say they. But Creation is subject to Gods will. A fish was prepared for Jonah, and at the bidding of Jehovah it disgorged him. Hence, notice<\/p>\n 1. The power of God over all creatures. The beasts of the field, and the fish of the sea; all cattle, creeping things, and flying fowl, are governed by him. 3. The times<\/em> in which God accomplishes his purpose in reference to all creatures. The time of the prophets deliverance was come, and the sea-monster in whose belly he had traversed the deep, could not retain him. With unerring precision it bore him through the trackless ocean to the destined shore. Events are subservient to God, and at his pleasure carry believers to appointed duty, needful trial, and purchased rest. However dark your position or agitated your course, let faith realize, and prayer ask for, the overruling will of God, and all will be well. My times are in thy hand.<\/p>\n HOMILETIC HINTS AND OUTLINES<\/em><\/p>\n Jon. 2:9<\/span>. Salvation of God. <\/p>\n 1. The feeling of assurance. Jon. 2:10<\/span>. That time might not efface his impressions, he would hasten to record, under the teaching of the Holy Spirit, for the instruction of his own countrymen and the Israel of God in all ages, the trials, mercies, and experience of the last few eventful days. The record has reached us, and besides other instruction, may remind usFirst<\/em>, That the troubles of believers have an appointed end, and a joyful one: the rod of their correction is not for ever (Psa. 77:7-11<\/span>; Isa. 49:14-15<\/span>). Let them, then, believe, submit, and wait. Secondly<\/em>, That trust in God is that grace which it is their privilege and duty to exercise under all circumstances, even under manifest chastisements for admitted sins. The issue of such trust shall be good, truly and thoroughly good, and often, beyond all expectation, blessed and joyful. Thirdly<\/em>, That Christians should not sorrow over departed Christians, as they who are without hope. This extraordinary circumstance in Jonahs history was typical of the far more wonderful and glorious event of the resurrection of Christ, and those who sleep with him. The grave shall disgorge her temporary prey, and then shall be brought to pass the saying, Death is swallowed up of victory<\/em> [Sibthorp<\/em>].<\/p>\n ILLUSTRATIONS TO CHAPTER 2<\/p>\n Jon. 2:1-4<\/span>. Affliction<\/em>. Sorrow sanctifies the soul that has passed through it, renders it supple and sweet, prompt with gentle sympathy. Larger self-knowledge has been acquired. One can date from such seasons deeper emotions, broader lines of thought, a stronger character, and enlarged experience. As Rodgers sings<\/p>\n The good are better made by ill,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> <\/em><\/strong>The foolish practice of observing lying vanities. Lying vanities may comprehend all kinds of sin whereby men are deceived and led away from the paths of truth and righteousness into error and iniquity. The Hebrew words express the deceitful nature of the vanities here intended. That which is rendered vanity <\/em>signifies falsehood, rashness, or deceit. That translated lying <\/em>denotes light, trivial, or airy.<\/p>\n
II. <\/strong>The pernicious tendency of such conduct. They forsake their own mercy. The words suppose that the tender mercy of Jehovah is communicated to sinners of mankind in various ways, suited to relieve their necessities; and that to this abundant mercy which they obtain from God they may acquire such a covenant right and title, through the Lord Jesus Christ, by closely adhering to God and their duty, as that it may be considered as their own privilege and portion. What mercy, what spiritual benefit or comfort, can a man enjoy in sinning against God, whereby he dishonours his Maker, wounds his own conscience, and destroys his own soul? Nothing is to be acquired by sinful practices that is worth the having. Application. Every one should be deeply humbled in the sight of God, on account of our having followed lying vanities and forsaken our own mercy. A little serious reflection may furnish each of us with many instances of this sort, with which we justly stand chargeable. How many erroneous doctrines and false principles are propagated and supported among us! How many deceitful, ensnaring practices are indulged and followed among us! (W. MCulloch.<\/em>)<\/p>\n<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
2. The ease<\/em> with which God governs all creatures. He has only to speak<\/em>the world is created, the storm is stilled, and the dead are raised. In heaven above, and in the remotest bounds of space, the highest archangel and the smallest atom, hearken and obey the voice of God. <\/p>\n
2. The expression of gratitude.
3. The ground of encouragement to others. Turn the prison of the world into the temple of God and it will not be able to detain thee [Lange<\/em>].<\/p>\n