Jonah 1:1-3

Now the Word of the Lord came unto Jonah.

Jonah, the runaway prophet

The commission may be viewed--

I. In its source. It is--

1. Supreme, as the Word of the Lord.

2. Peremptory; it is absolute, imperative, final.

3. Honourable. As associating the commissioned with the commissioner.

Investing him with royal rights, privileges, honours.

II. In its recipient. Jonah.

1. In his filial relationship: the son.

2. In his official capacity: prophet. Learn--

(1) That in the economy of moral purposes God makes use of creature agency.

(2) That appointments in this economy are specific and sovereign.

(3) That the rewards of faithfulness in Christian service will be promotion here, and coronation hereafter.

III. In its purport. “Arise, go to Nineveh.” It is--

1. A summons to activity. Shake off dull sloth. Rouse thee from careless ease.

(1) The physical plays an important part in the execu tion of Divine purposes.

(2) The will too must give its sanction, or all the activ ities will be held in restful subjection. Where there is no will-power a man is a mere tool in the hands of others.

2. A call to arduous duty. Note--

(1) Its sphere. “Nineveh, that great city.” In God’s great busy world there is a definite sphere for everyone.

(2) Its spirit. “Cry against it.” Energy was to rise to its highest point. To cry requires energy of soul; a vivid realisation of sin, and moral courage. (J. O. Keen, D. D.)

The behests of God

We are apt to think that this coming of the Word of the Lord to men in ancient times was so special a circumstance that it has no application to ourselves. How rarely it occurs to us that he who spoke to the prophets in times past is now speaking unto us as directly and vividly, by the ministry of the Holy Ghost. How are we to understand that the Word of the Lord has come to us? Have we a strong conviction of duty? That is the Word of the Lord. We should ask, not “what is expedient?” but “what is right?” If a thing is right, then it is a revelation from God; it is a testimony of the Holy Ghost in my heart; and at all risks it must be done. No man knows what he is, and what he can do, until he knows the severity of the behests of God. Our call, like Jonah’s, is to go wherever wickedness is, and cry against it. Every child of God is to be a protesting prophet. Every earnest man is to have no difficulty in finding the word of condemnation when he comes into the presence of sin. In Jonah we have a man falling below the great occasions of life. Every man has some great chance put into his hands. How possible it is to be doing instead some little peddling work, to be mistaking fuss for energy, and an idle industry for that holy consecration which absorbs every power. It is said that Jonah “paid his fare.” How particular some of us are about these little pedantries of morality! Many of us are making up by pedantries what we are wanting in the principles of our life. We have good points without having a good soul; we have beautiful characteristics without having a solid and undoubted character. Jonah has paid his fare, but he has forsaken God. Can a man like that do anything right? It is said that the mariners “ cast forth their wares.” The bad man never suffers alone. This bad man causes a loss of property. He paid his fare, but it was taken out again in the loss of the wares. Wickedness is the cause of social loss What a crying out for gods there is in the time of trouble! Note the instinctiveness of the religious element that is in man. We are all religious. What was wrong was found out at last, in the case of Jonah, and they cast him into the sea, which then ceased from its raging. Nothing is ever settled until it is settled right. (Joseph Parker, D. D.)

Jonah

was a man of the northern kingdom,--an Israelite prophet, who had been foretelling the highest prosperity to which the Ten Tribes ever attained, and the widest extension which, under Jeroboam II., their territory ever received. Nineveh was a Gentile, that is to say, a heathen city; the very city, moreover, from which were to come those judgments and the destruction which prophets like Jonah’s contemporary, Amos, were about this time beginning to announce as certain to fall upon Israel at no very distant date. Jonah, the Israelite, then, was sent to a heathen city, and--whether he knew it or not--to that particular enemy of his country from which there was most to fear. To an Israelite patriot, with even the smallest intimation of this, how natural to say, “To Nineveh?” No, let Nineveh go on and sin, and perish; the sooner the safer for my country. To warn Nineveh, and so to turn away its doom--what is that but to keep alive the fire which is to consume our Samaria and our national life? In any case, whether Jonah felt any patriotic difficulty or not, the religious difficulty was great enough. To go to heathen people with God’s message, one of mercy as he saw clearly, quite as much as of judgment--that alone was repugnant to all his instincts. “No; rather let me no longer be one of the prophets who stand in the presence of Jehovah, ready for any errand, awaiting His commands. Rather let me lay down my office, and go out from before His face. Let me die first!” That is the heart of a good man, but of a narrow one. It is not the heart of the God even of the Old Testament. It is sometimes made matter of reproach to the New Testament, and to Christianity, as it is there expounded, that it makes little or no account of patriot ism. There is some truth in the criticism; but why? Patriotism has often been a noble thing; but it is really a narrow thing, narrower, at any rate, than the heart and view of God. The patriot sees and loves his fellow-countrymen; God only sees man! He loves Israel, even to idolatrous Israel of the Ten Tribes. But God loves the world. God so loved the world that He would have one of the earliest, if not the earliest, of the prophetic writers to go and offer His mercy to a heathen city, the enemy of His people. (H. J. Foster.)

The character of Jonah

One of the most remarkable facts about the Book of Jonah is, that while he himself is so prominent in it, yet there is not a word from beginning to end of comment upon his character and conduct. No word is said of his state of mind, his sense of sin, his repentance, his return to the attitude of submission and prompt obedience to the Divine command. The facts are set before us in the barest, most naked simplicity, without one single sentence of reflection. The only probable and consistent view of the work is, that Jonah wrote it himself. He therefore said as little about himself as possible. He told the facts with all their weight of meaning against his own character, just as they were, without a line of exculpation or condemnation.

1. The first point at which the narrative may be said to touch the personal character of the prophet is the flight to Joppa. Here is a man, conscious of special inspiration and authority, doing direct violence to the Word of the Most High! We must begin our study with this conviction--Jonah meant nothing throughout like determined rebellion against God. From the first he seems to have understood the mission to have been one of mercy, and not of destruction. The man had laid hold of the thought of Divine goodness and compassion. Jonah’s sin was not apostasy from God. He simply shrunk from the mission. The struggle in Jonah’s mind must have been the result either of personal feeling or of mistaken ideas. It may have been personal feeling that lay at the root of his conduct. There was personal danger. He did not care to preach to heathen. But his feelings were founded on false ideas about God, and about the people of God, and their vocation. Another view may be taken of Jonah’s mind. He anticipated the result of his mission, and did not like it. His prediction would be falsified in the result. And a mission to the stronghold of heathenism seemed quite a new departure in the religious history of Israel. It seemed to Jonah a change in the Divine action, so stupendous that he could not drive out of his mind doubts as to the authority of the message.

2. Look at another point,--the sleep into which the prophet fell instantly that he went down into the ship is quite consistent with a state of perplexity and fear. He was so wearied with the mental strain and struggle, so burdened with the weight of a reproachful conscience, that he gladly hid himself from the faces of his fellow-men, and sought the darkness and solitude of his sleeping place, where nature asserted its demands, and he was soon wrapt in unconsciousness. When he was awakened he had no crime to confess, such as heathen men would understand, and condemn by the light of moral law. Jonah’s character was defective rather than corrupt. Like the Apostle Peter, he needed a great deal of teaching, but the root of his piety was sound and deep. He put himself at once into the hands of the chastising Jehovah. (R. A. Redford, M. A.)

Jonah regarded as a type

1. In his solemn discovery and apprehension. Sin hath entered among us, and the Creator is angry. Some victim is awanting to pacify His just indignation; but where is the sacrifice to be found? At length a merciful Heaven interposes, and the sacrifice is revealed.

2. In the generous self-devotement of the prophet. Applied to the doctrine of substitution, everything is plain, everything is instructive.

3. In his descent to the place of the dead. Two circumstances in the descent of Jonah.

(1) His descent to the grave. “Out of the belly of hell.”

(2) In the midst of all this suffering the prophet was yet alive.

4. In the doctrine of Messiah’s resurrection.

5. In the mission of Jonah to the Gentiles. His was just the commission of Jesus. To the lost sheep of the house of Israel He first turned His eyes; then He sent His disciples to the four winds of heaven, saying, “Preach the Gospel to every creature.” (James Simpson.)