聖書注解書

Verse 1. - Now; or, and. Some have argued from this commencement that the Book of Jonah is a fragment, the continuation of a larger work; but it is a common formulary, linking together revelations and histories, and is continually used in the Old Testament at the beginning of independent works; e.g. Joshua 1:1; Judges 1:1; 1 Samuel 1:1; Esther 1:1; Ezekiel 1:1. Jonah the son of Amittai (2 Kings 14:25). (See Introduction, § II.)

Verse 2. - Nineveh, the capital of the kingdom of Assyria, is first mentioned in Genesis 10:11, as founded by Nimrod. It stood on the left bank of the river Tigris, where it is joined by the Khosr, opposite to the present town of Mosul. The Assyrians had already become known in Syria. In B.C. 854 Shal-maneser II. had defeated at Karkar twelve kings confederate against him, among whom is reckoned Ahab King of Israel. Long before his time, Tiglath-Pileser I. had made a great expedition to the west, captured a town at the foot of Lebanon, and reached the coast of the Mediterranean Sea. Jehu was compelled to pay tribute to the Assyrians; and Rimmon-nirari, who reigned from B.C. 810 to 781, held the suzerainty of Phoenicia, Samaria, Edom, and Philistia. Jonah, therefore, knew well what his country might expect at the hands of this people. That great city. It is thus called in Jonah 3:2, 3; Jonah 4:11; and the epithet is added here in order to show to Jonah the importance of his mission. The size of Nineveh is variously estimated according to the sense attached to the name "Nineveh." This appellation may be restricted to Nineveh proper, or it may comprise the four cities which lay close together in the immediate neighbourhood of each other, and whose remains are now known as the mounds of Kouyunjik, on the southwest, directly opposite to Mosul; Nimrud, about eighteen miles to the southeast; Karamless, twelve miles to the north; and Khorsabad, the most northerly, about the same distance both from Karamless and Kouyunjik. Khorsabad, however, was not built till some hundred years after Jonah's time (Schrader, 'Keilinschr.,' p. 448). These cities are contained in an irregular parallelogram of some sixty miles in circumference. The following account of Nineveh proper is derived from Professor Rawlinson, 'Ancient Monarchies,' 1:252, etc.: "The ruins consist of two principal mounds, Nebbiyunus and Kouyunjik. The Kouyunjik mound, which lies nearly half a mile northwest of the others, is very much the more considerable of the two. Its shape is an irregular oval, elongated to a point towards the northeast. The surface is nearly flat; the sides slope at a steep angle, and are furrowed with numerous ravines worn in the soft material by the rains of some thirty centuries. The greatest height above the plain is ninety feet, and the area is estimated at a hundred acres. It is an artificial eminence, computed to contain 14,500,000 tons of earth, and on it were erected the palaces and temples of the Assyrian monarchs. The mound of Nebbi-yunus is at its base nearly triangular, and covers an area of nearly forty acres. It is loftier, and its sides are more precipitous than Kouyunjik, especially on the west, where it abutted on the wall of the city. The mass of earth is calculated at six and a half millions of tons. These two vast mounds are both in the same line, and abutted on the western wall of the city, which was some two and a half miles in length. Anciently it seems to have immediately overhung the Tigris, but the river has now receded to the west, leaving a plain of nearly a mile in width between its bank and the old rampart which evidently once followed the course of the river bank. The western wall is joined at fight angles by the northern rampart which runs in a straight line for seven thousand feet. At its other extremity the western wall forms a very obtuse angle with the southern, which impends over a deep ravine, and runs in a straight line for about a thousand yards, when it meets the eastern wall, which is the longest and the least regular of the four. The entire length of this side is sixteen thousand feet, or above three miles. It is divided into two portions by. the Stream of the Khosr-su; which, coming from the northwest, finds its way through the city and then across the low plain to the Tigris. The town is thus of an oblong shape, and the circuit of its walls is somewhat less than eight miles, and the area which they include is eighteen hundred acres. This, at the computation of something less than one hundred inhabitants per acre, would ascribe to Nineveh a population of one hundred and seventy-five thousand souls" (Rawlinson, 'Anc. Men.,' 1. ch. 1). Cry against it. The message is given in Jonah 3:4. Thus the knowledge of the true God is made known among the Gentiles. Their wickedness; i.e., as Pusey notes, their evil doing towards others, as in Nahum 3:19 (see Introduction, § I.). Is come up before me, and appeals for punishment, as Genesis 4:10; Genesis 18:20, 21; Septuagint, Ἀνέβη ἡ κραυγή τῆς κακίας αὐτής πρὸς μέ, "The cry of its wickedness is come up unto me."

Verse 3. - Tarshish; probably, Tartessus, a Phoenician city on the south coast of Spain, and therefore in the opposite direction to Nineveh. He was sent to the far east; he flees to the distant west. From the presence of the Lord; literally, from the face of Jehovah. This may mean, from God s special presence in Jerusalem or the Holy Land, as banishment from Cannaan is called "casting out of his sight" (2 Kings 17:20, 23; 2 Kings 23:27); or, from serving the Lord as his minister (Deuteronomy 10:8), Jonah preferring to renounce his office as prophet rather than execute his mission. The former seems the most natural explanation of the phrase. Kimchi says that Jonah supposed that the spirit of prophecy would not extend beyond the land of Israel. He could never have thought to escape from God's all-seeing eye. His repugnance to the duty imposed upon him arose partly from national prejudice, which made him loth to interfere in Gentile business, and partly, as he himself says (Jonah 4:2), because he feared God's compassion would spare the Ninevites on their repentance, and that thus his prediction would be discredited, and mercy shown to heathens already inimical to Israel, if not known to him as the future conquerors of his people. Joppa. This is the modern Jaffa (called Japho in Joshua 19:46), a town on the seacoast thirty miles in a northwesterly direction from Jerusalem. "Jaffa," says Dr. Thomson ('The Land and the Book,' p. 8, etc.), "is one of the oldest cities in the world. It was given to Dan in the distribution of the land by Joshua, and it has been known to history ever since. It owes its existence to the low ledge of rocks which extends into the sea from the extremity of the little cape on which the city stands, and forms a small harbour. Insignificant as it is, and insecure, yet, there being no other on all this coast, it was sufficient to cause a city to spring up around it even in the earliest times, and to sustain its life through numberless changes of dynasties, races, and religions, down to the present hour. It was, in fact, the only harbour of any notoriety possessed by the Jews throughout the greater part of their national existence. To it the timber for both the temples of Jerusalem was brought from Lebanon; and no doubt a lucrative trade in cedar and pine was always carried on through it with the nations who had possession of that goodly mountain. Through it, also, nearly all the foreign commerce of the Jews was conducted, until the artificial pert of Caessarea was built by Herod .... The harbour, howewer, is very inconvenient and insecure. Vessels of any considerable burden must lie out in the open road-stead - a very uneasy berth at all times; and even a moderate wind will oblige them to slip their cables and run out to sea, or seek anchorage at Haifa, sixty miles distant .... The road-stead is liable to sudden and unexpected storms, which stir up a tumultuous sea in a very short time .... The landing also is most inconvenient, and often extremely dangerous. More boats upset, and more lives are lost in the breakers at the north end of the ledge of rocks that defend the inner harbour than anywhere else on this coast." Went down into it; ἀνέβη [ἐνέβη, Alex.] εἰς αὐτό, "went up into it" (Septuagint). Went on board; or, as Jerome says, sought a hiding place in the ship (comp. ver. 5). With them. With the crew. Jonah had told them (ver. 10) that he was flying from God's service, but, knowing and earing nothing about Jehovah, they took him on board when he paid his fare, and thought nothing of his private reasons for joining them

Verses 4-10. -

2. Jonah's foolish flight is arrested. In the midst of his fancied security God sends a great storm, and the ship is placed in imminent jeopardy. The crew try all means to save the ship, and at length cast lots to discover by this means for whose sake the tempest has been sent. The lot points out Jonah as the guilty person. Verse 4. - Sent out; Septuagint, ἐξήγειρε, "raised;" literally, cast forth, or hurled, a great wind, like the Euroclydon of Acts 27:14, and what is called nowadays a Levanter. Pusey quotes Josephus's account of the harbour of Joppa and the neighbouring sea, which, he says, is rendered very dangerous by the sudden rise of "the black north wind" ('Bell. Jud.,' 3:09. 3). Here we see wind and storm fulfilling God's word (Psalm 148:8). As Tertullian says -

"Si Dominum in terris fugiens, invenit in undis."

"Flying the Lord on earth, he found him in the sea." Was like to be broken; literally, thought to be dashed in pieces. Wordsworth contrasts the living consciousness and apprehension of the ship with the lethargy of the prophet now lying fast asleep in the hold (ver. 5). Septuagint, ἐκινδύνευε τοῦ συντριβῆναι, "was in danger of being broken up."

Verse 5. - The mariners (mallachim). Those who have to do with the salt sea. The word is used by Ezekiel (Ezekiel 27:9, 27, 29). Cried every man unto his god. They were either Phoenicians from different localities, or men of various nations; hence the multiplicity of their gods. The heathen are represented throughout the book as devout and sincere according to their lights. They cast forth the wares; Septuagint, ἐκβολὴν ἐποήσαντο τῶν σκευῶν, "cast out the furniture, or wares," as Acts 27:18, 19; Vulgate, miserunt vasa. They threw overboard probably both all spare tackling and movables, and the cargo. The freight may have been corn, which was exported in considerable quantifies from Joppa (comp. Ezekiel 27:17), or manufactured articles from Tyre, which were exchanged with Spain for silver and other metals. To lighten it of them; literally, to lighten from against them; i.e. to ease the ship of its burden, or to ease them of their trouble, is Exodus 18:22. The LXX. takes the former interpretation, τοῦ κουφισθῆναι ἀπ αὐτῶν, "that it might be lightened of them;" Vulgate, ut alleviaretur ab eis. The sides of the ship. The innermost parts (interiora, Vulgate) of the ship; τὴν κοίλην (Septuagint); "the hold" (comp. 1 Samuel 24:3). Jonah hid himself there before the storm arose. The Hebrew word for "ship" (sephinah) is found nowhere else, and, probably from its derivation (saphan, "to cover"), implies that the vessel was decked. He lay, and was fast asleep; ἐκάθευδε καὶ ἔρεγχε, "was asleep and snoring," (Septuagint); dormiebat sopore gravi (Vulgate). The word used implies a very deep sleep, as that of Sisera (Judges 4:21) or of the Assyrians (Psalm 76:6). He was fatigued and worn out with mental anxiety, and now being, as he thought, secure, and longing for solitude, he lay down to sleep, unconscious of danger. Contrast this sleep in the storm with that of Christ (Mark 4:38), and that of the apostles who slept for sorrow (Luke 22:45).

Verse 6. - The shipmaster; literally, the chief of the ropemen; Vulgate, gubernator; Septuagint, ὁ πρωρεύς, "the look out man." The captain. What meanest thou, O sleeper? How canst thou sleep so soundly when our danger is so imminent? If thou canst help us in no other way, at least ask the aid of Heaven. It was the duty of a prophet of the Lord to take the lead in prayer; but here the prophet's stupor is rebuked by the heathen's faith. Call upon thy God. The sailors' prayers had not been answered, and they arouse Jonah, noting something special about him, perhaps his prophet's dress, or observing that he was an Israelite, and therefore a worshipper of Jehovah, of whose power they had heard. If so be that God will think upon us. They use the word "God" with the article, ha Eiohim, as if they had, in spite of their Polytheism, a dim notion of one supreme Deity. Vulgate, Si forte recogitet Deus de nobis; Septuagint, ὅπως διασώση ὁ Θεὸς ἡμᾶς, "that God may save us." From the apparent use, of the Hebrew word (ashath) in Jeremiah 5:28 in the sense of "shining," some translate here, "if perchance God will shine upon us," i.e. be favourable to us. But the meaning given in the Anglican Version is best supported. So the psalmist says, "The Lord thinketh upon me" (Psalm 40:17), implying that God succours and defends him.

Verse 7 - Finding the storm still violent, the crew come to the conclusion that it is sent by Heaven in punishment of some crime committed by one on board; and they proceed to cast lots to discover the guilty person. Jonah doubtless had meantime complied with the captain's request, but, as the sailors saw, without visible effect. The belief that temporal calamities are often connected with the presence of culprits, and are sent in judgment, is found in classical authors. Thus Plautus, 'Rudena,' 2:21 -

"Pol minume miror, navis si fracta est tibi, Scelus te et sceleste parta quae vexit bona."

"Little I wonder if the ship is wrecked Which carries thee and thy ill-gotten wealth." (Comp. AEschylus, 'Electr.,' 1354; 'Theb.,' 598; Horat., 'Carm.,' 3:2, 26, etc.) The misfortune of the Israelites at Ai was consequent on the sin of Achan (Joshua 7.). Let us cast lots. (On the Christian view of "lots," see Dr. Pusey's Commentary, pp. 270, 271.) Jerome says here, "The fugitive was taken by lot, not by virtue of the lots, especially of the lots of heathen men, but by the will of him who guided the uncertain lots." For whose cause; Septuagint, τίνος ἕνεκεν. The unusual nature of the tempest showed them that it was sent in judgment. Commentators cite the story of Diagoras told by Cicero ('De Nat. Deor.,' 3:37). The lot fell upon Jonah. Proverbs 16:33, "The lot is cast into the lap; but the whole disposing thereof is of the Lord" (comp. 1 Samuel 10:20, etc.; 1 Samuel 14:41; Acts 1:26).

Verse 8. - The mariners having, as they supposed, discovered the culprit, proceed calmly to investigate his guilt; amid the roaring of the tempest and the peril that surrounded them, they give him every opportunity of clearing himself or confessing his crime. For whose cause. Some manuscripts of the Hebrew and the Greek omit this clause as unnecessary; but, as Keil remarks, it is not superfluous, the sailors thereby wishing to induce Jonah to confess his guilt with his own mouth. In their excitement they crowd question upon question, asking him about his business, his journey, his country, his parentage. Jerome notes the pregnant brevity of these inquiries, and compares Virgil, 'AEneid,' 8:112, etc. -

"Juvenes, quae causa subegit Ignotas tentare vias? quo tenditis? inquit. Qui genus? unde domo? pacemne huc fertis an arma?"

"Warriors, what cause constrained you thus to tempt A path untrodden? Whither are ye bound? What is your race? Where dwell ye? Peace or war, Come ye to bring?"

(Comp. Hom., 'Od.,' 1:170.) What is thine occupation? His occupation, they thought, might have been one to excite the wrath of the gods; or his country and family might have been exposed to the hatred of Heaven; hence the succeeding questions.