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18 And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them; and there shall not be any remaining of the house of Esau; for the LORD hath spoken it. 19 And they of the south mount of Esau; and they

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shall possess the

of the plain the

a Or, it shall be holy. Joel iii. 17. b Isai. x. 17. Zech. xii. 6.- e Amos ix. 12.-d Zeph. ii. 7.- e 1 Kings xvii. 9, 10.- - Or, shall possess that which is in Sephorad. Babylonish captivity. They shall come to Zion, and there they shall find safety; and it is remarkable that after their return they were greatly befriended by the Persian kings, and by Alexander the Great and his successors; so that, whilst they ravaged the neighbouring nations, the Jews were unmolested. See Calmet.

And there shall be holiness] They shall return to God, separate themselves from their idols, and become a better people than they were when God permitted them to be carried into captivity.

The house of Jacob shall possess] They were restored to their former possessions. But this may refer also to their future restoration under the gospel, when they shall be truly converted, and become holiness to the Lord; for salvation and holiness shall be the characteristics of Zion-the Christian church, for ever.

Verse 18. The house of Jacob shall be a fire] After their return from captivity the Jews, called here the house of Jacob and the house of Joseph, did break out as a flame upon the Idumeans; they reduced them into slavery; and obliged them to receive circumcision, and practise the rites of the Jewish religion. See 1 Macc. v. 3, &c., 2 Macc. x. 15-23, and Joseph. Antiq. lib. xiii. c. 17.

There shall not be any remaining] As a people and a nation they shall be totally destroyed. This is the meaning; it does not signify that every individual shall be destroyed.

Verse 19. They of the south] The Jews who possessed the southern part of Palestine, should render themselves masters of the mountains of Idumca which were contiguous to them.

They of the plain] From Eleutheropolis to the Mediterranean Sea. In this and the following verse the prophet shows the different districts which should be occupied by the Israelites after their return from Babylon.

The fields of Samaria] Alexander the Great gave Samaria to the Jews; and John Hyrcanus subdued the same country after his wars with the Syrians. See Josephus, contra App. lib. ii. and Antiq. lib. xiii. c. 18.

Benjamin shall possess Gilead.] Edom lay to the

B. C. cir. 587. Ol. XLVIII. 2. Tarquinii Prisci, R. Roman., cir. annum 30.

A. M. cir. 3417.

20 And the captivity of this host of the children of Israel shall possess that of the Canaanites, even unto Zarephath; and the captivity of Jerusalem, which is in Sepharad, shall possess the cities of the south.

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21 And saviours shall come up on Mount Zion to judge the mount of Esau; and the kingdom shall be the LORD'S.

* Jer. xxxii. 44. h1 Tim. iv. 16. James v. 20.——1 Ps. xxii. 28. Dan. ii. 44. vii. 14, 27. Zech. xiv. 9. Luke i. 33. Rev. xi. 15. xix. 6.

south; the Philistines to the west; Ephraim to the north; and Gilead to the east. Those who returned from Babylon were to extend themselves every where See Newcome; and see, for the fulfilment, 1 Mace. v. 9, 35, 45; and ix. 35, 36.

Verse 20. Zarephath] Sarepta, a city of the Sidonians, 1 Kings xvii. 9. That is, they should possess the whole city of Phoenicia, called here that of the Canaanites.

Which is in Sepharad] This is a difficult word. Some think the Bosporus is meant; others, Spain; others, France; others, the Euphrates; others, some district in Chaldea; for there was a city called Siphora, in Mesopotamia, above the division of the Euphrates. Dr. Lightfoot says it was a part of Edom. Those who were captives among the Canaanites should possess the country of the Canaanites; and those whom the Edomites had enslaved should possess the cities of their masters. See Newcome and Lorth

Verse 21. And saviours shall come up] Certain persons whom God may choose to be deliverers of his people; such as Zerubbabel, Ezra, Nehemith, and the Maccabees.

Some think these saviours, □ywo moshiim, mena the apostles of our Lord. Several MSS. have mushaim, the preserved; those that are suved, ien they who were delivered from the captivity; and those of Mount Zion shall judge, that is, shall execute judgment on the Edomites. And as the Asmorean princes joined the priesthood to the state, it might be what the prophet means when he says, "the kingdom shall be the Lord's," the high priest having both the civil and ecclesiastical power in his own hands. And these actually were masters of Edom, and judged ari governed the mountain of Esau. And thus th prophecy appears to have had a very literal fulfilme But if we take the whole as referring to the tim of the gospel, which I believe is not its primary it may signify the conversion and restoration of the Jews, and that under JESUS CHRIST the origin theocracy shall be restored; and thus, once more, il the promised land, it may be said,

המלוכה ליהוה יהיתה

hammeluchah laihovah vehayethah "And the kingdom shall belong to Jehovah."

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INTRODUCTION TO THE BOOK

OF THE

PROPHET JONAH.

JONAH, the son of Amittai, the fifth of the minor prophets, was a Galilean, a native of Gath-hepher, which is believed to be the same as Jotapata, celebrated for the siege which Josephus the historian there maintained against the Roman army, a little before the destruction of Jerusalem. Gath-hepher was situated in the land of Zebulon, where was the canton of Ophir or Hepher. St. Jerome places it two miles from Sepphoris, in the way towards Tiberias. Some rabbins are of opinion that Jonah was the widow of Sarepta's son, restored to life by Elijah.

What we know with certainty of Jonah is, that God having commanded him to go to Nineveh, and there proclaim that the cry of the inhabitants' sins was come up to heaven, and they were threatened with approaching ruin; instead of obeying these orders, he resolved to flee away, and go to Tarsus in Cilicia. For this purpose he embarked at Joppa; but the Lord having sent a violent tempest while he was upon the sea, the mariners, with great fear, cried each of them to his god. In the mean time Jonah slept in the hold; whereupon the pilot wakened him; and they who were in the ship cast lots to know how this tempest was occasioned. The lot falling upon Jonah, they asked him who he was, and what he had done to bring upon them such a storm? He told them he was a Hebrew; that he worshipped the God of heaven; was one of his prophets; and fled from his presence to avoid going to Nineveh, whither he was sent. They asked him what was to be done to secure them from shipwreck? He replied: Throw me into the sea, and the tempest will cease.

God prepared a great fish to swallow up Jonah. This fish, according to some, was a whale; or, as others say, the lamia, canis carcharias, or the sea-dog. The prophet continued in the fish three days and three nights. He cried unto the Lord, and the Lord heard him, and commanded the fish to cast him upon the shore, as it is believed, at the foot of a mountain which projects a great way into the sea, between Berytus and Tripoli. Others think it was upon the coast of Cilicia, two leagues north from Alexandretta.

After this the word of the Lord came a second time to Jonah, and directed him to go to Nineveh. When he came into the city, which was three days' journey in extent, about twenty-five leagues in circumference, Jonah walked up and down a whole day, crying out, "In forty days Nineveh shall be destroyed." The Ninevites believed his word; they appointed a public fast to be observed; and, from the meanest of the people to the greatest, covered themselves with sackcloth. The king of Nineveh, supposed, to have been Sardanapalus, known in profane authors by the name of Anacyndaraxa or Anabaxarus, descended from his throne, and covered himself with sackcloth, and sat down upon ashes. God suffered himself to be moved with their repentance, and did not execute the sentence which he had pronounced against them.

Jonah was afflicted at this; and complained to God, saying, that he had always questioned whether, as being a God of clemency and mercy, he would not be flexible to their prayers. After this, in all probability, Jonah returned from Nineveh into Judea.

The Greeks have for a long time expressed their veneration for Jonah. There was a church dedicated to this prophet in the sixth age.

We do not know when it was that Jonah foretold how Jeroboam II., king of Israel, should restore the kingdom of Samaria to its former extent, from the entrance of Hamath to the Dead Sea. Whether this was before or after his going to Nineveh, we cannot tell.

INTRODUCTION TO THE BOOK OF JONAH.

Our Saviour makes frequent mention of Jonah in the Gospels. He says that the Ninevites shall one day rise in judgment against the Jews, and condemn them, because they repented at the preaching of Jonah, and the Jews would not hearken to him who was greater than Jonah. And when the Pharisees required a sign of him to prove his mission, he said he would give them no other than that of the prophet Jonah, that is to say, of his resurrection, which would complete all his miracles, and render the Jews inexcusable in their hardness of heart. For a discussion of the question concerning the three days and three nights which Jonah lay in the belly of the fish, see Matt. xii. 40, and the notes there. And for Oriental and Jewish legends and fabulous relations relative to the history of this prophet, see Calmet in his preface to this book.

That there are difficulties in this book every man must allow; and that learned men have differed greatly in their mode of interpreting the book, and explaining these difficulties, is well known. Some have considered it an allegory; referring entirely to Manasseh, and what was done before, during, and after the war with Esar-haddon, king of Assyria. Manasseh being taken prisoner by the Assyrians, and thrust into a dungeon; where, having lain three days and three nights, on his earnest prayer to God in the dungeon, he was delivered, &c. Others have thought, that instead of a fish, a ship is meant, which had the image of a whale on the stern, and might be called Knroe, or the whale. Others have thought that the whole of the account of Jonah's being swallowed by a great fish, his praying in its belly, and being cast on dry land, was a dream which he had while fast asleep in the ship. See chap. i. 5. And others state that the whole book is a parable, intending to point out God's justice and mercy, and how prevalent repentance is to turn aside the threatened stroke of divine wrath.

There is a fable, most probably of Phoenician origin, which, bearing some similitude to the history of Jonah, may have been taken from this book. Laomedon, king of Troy, having displeased Neptune, to appease him, was required to expose his daughter Hesione to be devoured by a sea-monster. She was chained to a rock, and was awaiting her fate at the next flux of the tide. In the interim Hercules slew the sea-monster, and delivered the princess. To this Lycophron, in his Cassandra, ver. 33, &c., is supposed to allude:

Τριεσπέρου λέοντος, ὃν ποτε γναθοις
Τρίτωνος ημαλαψε καρχαρος κυων.

"Of the lion the offspring of three nights, which the fierce dog of Triton swallowed down greedily."

The scholiasts explain this in the following manner: While the princess was standing chained to the rock, expecting the greedy dog (kapxapos kvwv, the shark) to come and devour her, Hercules stood by ready armed; and, when the monster came forward with open mouth, he jumped directly down his throat, and spent three days in cutting and hacking his entrails; and afterwards came out of the monster, with the loss of all the hair on his head. Cyril, in his comment, says this was occasioned by the incredible heat of the monster's stomach.

This fable might have been easily taken from the true history; though some have been ready enough to intimate that the history of the prophet was taken from the fable.

The appeal made to the main facts of this history by our Lord, proves that we are to admit of no allegorical exposition of these facts. 1. There was such a person as Jonah. 2. He was swallowed by a sea-monster, in whose belly he was miraculously preserved thres days and three nights. 3. This same prophet preached to the Ninevites; and they repente, and turned from their sins, under his ministry. This testimony puts an end to all myth logical, allegorical, and hypothetical interpretations of those great facts. And in its literal sense alone, I undertake the interpretation of this book.

THE BOOK

OF THE

PROPHET JONAH.

Chronological notes relative to this Book, upon the supposition that the repentance of the Ninevites happened in the twenty-third year of the reign of Jehu, king of Israel.

Year from the Creation, according to Archbishop Usher, 3142.-Year of the Julian Period, 3852.-Year since the Flood, 1486.-Year from the foundation of Solomon's temple, 150.-Year since the division of Solomon's monarchy into the kingdoms of Israel and Judah, 114.-Year before the first Olympiad, 86.-Year before the building of Rome, according to the Varronian computation, 109.—Year before the birth of Jesus Christ, 858.-Year before the vulgar era of Christ's nativity, 862.-Twelfth year of Charilaus, king of Lacedæmon, of the family of the Proclidæ.-Fifty-second year of Archelaus, king of Lacedæmon, of the family of the Eurysthenidæ.-Second year of Phereclus, perpetual archon of the Athenians.-Fourteenth year of Alladius Sylvius, king of the Albans.-Twenty-third year of Jehu, king of Israel.-Seventeenth year of Joash, king of Judah.

CHAPTER I.

Jonah, sent to Nineveh, flees to Tarshish, 1-3. He is overtaken by a great tempest, 4-14; thrown into the sea, 15, 16; and swallowed by a fish, in the belly of which he is miraculously preserved alive three days and three nights, 17.

A. M. cir. 3142.
B. C. cir. 862.

Ante U. C. 109.
Alladii Sylvii,
R. Alban.,

cir, annum 14.

2 Kings xiv. 25.

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2 Arise, go to Nineveh, that 3 But Jonah rose up to flee

b Called, Matt. xii. 39, Jonas.- <Gen. x. 11, 12. Ch. iii. 2, 3. iv. 11.

NOTES ON CHAP. I. Verse 1. Now the word of the Lord came unto Jonah] All that is certainly known about this prophet has already been laid before the reader. He was of Gath-hepher, in the tribe of Zebulun, in lower Galilee, Josh. xix. 13; and he prophesied in the reigns of Jeroboam the Second, and Joash, kings of Israel. Jeroboam came to the throne eight hundred and twenty-three years before the Christian era, and reigned in Samaria forty-one years, 2 Kings xiv. 23-25. As a prophet, it is likely that he had but this one mission.

Verse 2. Go to Nineveh] This was the capital of the Assyrian empire, and one of the most ancient cities of the world, Gen. x. 10; and one of the largest, as it was three days' journey in circumference. Ancient writers represent it as oblong; being in length one hundred and fifty stadia, and ninety in breadth, the compass being four hundred and eighty stadia. Now as the stadium is allowed to have been

A. M. cir. 3142.
B. C. cir. 862.
Ante U. C. 109.
Alladii Sylvii,
R. Alban.,
cir. annum 14.

d Gen. xviii. 20, 21. Ezra ix. 6. James v. 4. Rev. xviii. 5. e Ch. iv. 2.

equal to our furlong, eight of which make a mile, this amounts to fifty-four English miles: see on chap. iii. 3. But we must not suppose that all this space was covered with compact streets and buildings; it took in a considerable space of country, probably all the cultivated ground necessary to support all the inhabitants of that district. Calmet computes the measurement of the circumference to be equal to twenty-five French leagues. It is reported to have had walls one hundred feet high, and so broad that three chariots might run abreast upon them. It was situated on the Tigris, or a little to the west, or on the west side of that river. It was well peopled. and had at this time one hundred and twenty thousand persons in it reputed to be in a state of infancy, which on a moderate computation would make the whole number six hundred thousand persons. But some, supposing that persons not being able to distinguish their right hand from their left must mean children under two years of age, and reckoning one

Jonah sets sail

A. M. cir. 3142.
B. C. cir. 862.

Ante U. C. 109.
Alladii Sylvii,
R. Alban.,
cir. annum 14.

a

JONAH.

unto Tarshish from the pre-lighten it of them. But Jonah sence of the LORD, and went was gone down "into the sides down to Joppa; and he found of the ship; and he lay, and a ship going to Tarshish: so was fast asleep. he paid the fare thereof, and went down into it, to go with them unto Tarshish from the presence of the LORD.

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5 Then the mariners were afraid, and cried every man unto his god, and cast forth the wares that were in the ship into the sea, to

a 1 Kings x. 22.b Josh. xix. 46. 2 Chron. ii. 16 Acts ix. 36. - Gen. iv. 16. Job i. 12. ii. 7. Ps. cvii. 25. e Heb. cast forth.- Heb. thought to be broken.- -- So

such child for every twenty persons from that age upwards, make the population amount to two millions five hundred thousand. Nor can this be considered an exaggerated estimate, when we know that London, not one-tenth of the size of ancient Nineveh, contains a population of upwards of one million. But calculations of this kind, relative to matters of such remote antiquity, are generally precarious, and not very useful: and ancient authors, though the only guides, are not always safe conductors. Mosul is generally supposed to be the same as the ancient Nineveh. It is in the province of Dearbekir, on the west bank of the Tigris.

Their wickedness is come up before me.] This is a personification of evil. It ascends from earth to heaven; and stands before the Supreme Judge, to bear witness against its own delinquency, and that of the persons whom it has seduced.

Verse 3. To flee unto Tarshish] Some say Tartessus, in Spain, near the straits of Gibraltar; others, Tarsus, in Cilicia; and others, Taprobana, or the island of Ceylon, formerly called Taprobah; and Tabrobavagh in Sanscrit, to the present day.

And went down to Joppa] This place is celebrated as that where Andromeda, daughter of Cepheus, was chained to a rock, and exposed to be devoured by a

sea-monster, from which she was delivered by the valour of Perseus. It is the nearest port to Jerusalem on that side of the Mediterranean.

And he found a ship] The Phoenicians carried on a considerable trade with Tartessus, Ezek. xxvii. 12; and it was probably in one of their ships that Jonah embarked.

He paid the fare thereof] He paid for his passage. This shows that there was traffic between the two places, and that each passenger paid a stated fare.

From the presence of the Lord.] He considered that God was peculiarly resident in Judea; and if he got out of that land, the Lord would most probably appoint another prophet to carry the message; for Jonah appears to have considered the enterprise as

for Tarshish.

A. M. cir. 3142.
B. C. cir. 862,
Ante U. C. 109
Alladii Sylvii,
R. Alban.,
cir. annum 14.

6 So the shipmaster came to him, and said unto him, What meanest thou, O sleeper? arise, call upon thy God, if so be that God will think upon us, that we perish not.

7 And they said every one to his fellow, Come, and let us cast lots, that we may know for whose cause this evil is upon us. So they cast lots, and the lot fell upon Jonah. 8 Then said they unto him, "Tell us, we pray thee, for whose cause this evil is upon

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difficult and dangerous, and therefore wished to avoid it.

Verse 4. A great wind] They were overtaken with a storm, which appears from the sequel to have come by the immediate direction of God. Like to be broken] They had nearly suffered shipwreck.

Verse 5. Cried every man unto his god] The ship's crew were all heathens; and, it is probable, heathens who had each a different object of religious worship,

Cast forth the wares] Threw the lading overboard to lighten the ship, hoping the better to ride out the

storm.

Jonah was gone down] Most probably into the hold or cabin under the deck; or where they had berths for passengers in the sides of the ship; something in the manner of our packets.

Was fast asleep.] Probably quite exhausted and overcome with distress, which in many cases terminates in a deep sleep. So the disciples in the garden of Gethsemane.

Verse 6. The shipmaster] Either the captain o the pilot.

Arise, call upon thy God] He supposed that Jonal had his god, as well as they had theirs; and that, as the danger was imminent, every man should use the influence he had, as they were all equally involved

in it.

Verse 7. Come, and let us cast lots] This was a very ancient mode of endeavouring to find out the mind of Divine Providence; and in this case it proves

that they supposed the storm to have arisen of account of some hidden crime of some person aboard A philosopher being at sea in a violent store. when the crew began to call earnestly to the gods f safety, he said, "Be silent, and cease your prayers for should the gods know that you are here, we shal all be lost."

The lot fell upon Jonah.] In this case God directed the lot.

Verse 8. Tell us for whose cause] A very gentle method of bringing the charge home to himself, and

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