Jonah 2:4 注釈

INTRODUCTION TO JONAH 2 This chapter contains the prayer of Jonah, when in the fish's belly; the time when he prayed, the person he prayed unto, and the place where, are suggested in Jon 2:1; and the latter described as a place of great straitness and distress, and even as hell itself, Jon 2:2; The condition he was in, when cast into the sea, and when in the belly of the fish, which is observed, the more to heighten the greatness of the deliverance, Jon 2:3. The different frame of mind he was in, sometimes almost in despair, and ready to faint; and presently exercising faith and hope, remembering the goodness of the Lord, and resolving to look again to him, Jon 2:4. The gracious regards of God to him, in receiving, hearing, and answering his prayer, and bringing up his life from corruption, Jon 2:2. His resolution, let others do what they would, to praise the Lord, and give him the glory of his salvation, Jon 2:8; and the chapter is concluded with the order for his deliverance, and the manner of it, Jon 2:10.

The waters compassed me about, even to the soul,.... Either when he was first cast into the sea, which almost suffocated him, and just ready to take away his life, could not breathe for them, as is the case of a man drowning; or these were the waters the fish drew into its belly, in such large quantities, that they compassed him about, even to the endangering of his life there. So the Targum, "the waters surrounded me unto death.'' In this Jonah was a type of Christ in his afflictions and sorrows, which were so many and heavy, that he is said to be "exceeding sorrowful", or surrounded with sorrow, "even unto death", Mat 26:38; see also Psa 69:1; the depth closed me round about; the great deep, the waters of the sea, both when he fell into it, and while in the belly of the fish: thus also Christ his antitype came into deep waters, where there was no standing, and where floods of sin, and of ungodly men, and of divine wrath, overflowed him; see Psa 18:4; the weeds were wrapped about my head; the sea weeds, of which there are great quantities in it, which grow at the bottom of it, to which Jonah came, and from whence he rose up again, before swallowed by the fish; or these weeds were drawn into the belly of the fish, along with the water which it took in, and were wrapped about the head of the prophet as he lay there; or the fish went down with him into the bottom of the sea, and lay among those weeds; and so they may be said to be wrapped about him, he being there, as follows. The Targum is, "the sea of Suph being over my head;'' the same with the Red sea, which is so called, Psa 106:9; and elsewhere, and that from the weeds that were in it; and R. Japhet, as Aben Ezra observes, says the sea of Suph is mixed with the sea of Joppa; that is, as a learned man (e) observes, by means of the river Rhinocorura, through which the lake of Sirbon mingles with the great sea; and which lake itself is so called from the weeds in it; yea, was anciently called Suph, and the sea of Suph, or "mare Scirpeum", hence Sirbon: and the same writer thinks that the father of Andromede, said to be devoured by a whale about Joppa, had his name of Cepheus from hence. (e) Texelius, Phoenix, l. 3. c. 6. p. 242, 243, 244, 228, 229.

"Then I said, I am cast out of thy sight;" LXX: 'I said, I am cast far from your sight'. Before I cried out from the depths of my distress and before you heard me, me who had taken the position of slave and imitated its weakness, I said, "I am cast out of your sight". When I was with you enjoying your light and you, light, being light, I did not say "I am cast out". But once at the bottom of the sea and surrounded by the flesh of a man, I say: "I am cast out of your sight". I said this as a man. And as God being in that condition I did not think of my equality with you, because I wanted to raise mankind to you, so that wherever I am with you they are there as well and those who have believed in me and in you, I say: yet I will look again toward thy holy temple. LXX: 'do you not think I will be able to see your holy temple again?'. To express the Greek ara, the Vulgate edition's 'do you think' can be interpreted as 'therefore', like the last conclusion of the proposition, of the assumption and of the confirmation and syllogism, not in the uncertainty of someone who hesitates but in the confidence of someone who affirms. This has been translated by, "yet I will look again on your holy temple", according to that which is said in another psalm by the spokesperson of Christ: "Lord, I have loved beauty of your house and the tabernacle where your glory lives" [Ps. 25:8], and the passage of the Gospel in which it says, "Father, glorify me with you by that glory which I had before the world existed" [John 17:5]. And the Father replied to heaven: "I have glorified him, and I shall glorify him" [John 12:28]. Or even because he says, "the Father is in me, and I am in Him" [John 10:38; 14:10.11; 17:21], for the temple of the Father is the Son, thus the temple of the Son is the Father. He Himself said, "I left my Father and have come" [John 16:28], and "the word was with God and the word was God" [John 1:1]. Or even the Saviour, the one and the same, asks as man and promises as God, and he is sure of the right that was always his. For the person of Jonah you can clearly see that with a feeling of desire and confidence, at the bottom of the sea, he wished to see the temple of the Lord, and with a prophetic spirit he found himself elsewhere and thought of other things.

This chapter (except the first verse and the last, which make a part of the narrative) contains a beautiful prayer or hymn, formed of those devout thoughts which Jonah had in the belly of the great fish, with a thanksgiving for his miraculous deliverance.

I am cast out of thy sight - See Psa 31:22. Thy holy temple - Then Jerusalem was not yet destroyed, for the temple was standing.

JONAH'S PRAYER OF FAITH AND DELIVERANCE. () his God--"his" still, though Jonah had fled from Him. Faith enables Jonah now to feel this; just as the returning prodigal says of the Father, from whom he had wandered, "I will arise and go to my Father" (). out of the fish's belly--Every place may serve as an oratory. No place is amiss for prayer. Others translate, "when (delivered) out of the fish's belly." English Version is better.

cast out from thy sight--that is, from Thy favorable regard. A just retribution on one who had fled "from the presence of the Lord" (). Now that he has got his desire, he feels it to be his bitterest sorrow to be deprived of God's presence, which once he regarded as a burden, and from which he desired to escape. He had turned his back on God; so God turned His back on him, making his sin his punishment. toward thy holy temple--In the confidence of faith he anticipates yet to see the temple at Jerusalem, the appointed place of worship (), and there to render thanksgiving [HENDERSON]. Rather, I think, "Though cast out of Thy sight, I will still with the eye of faith once more look in prayer towards Thy temple at Jerusalem, whither, as Thy earthly throne, Thou hast desired Thy worshippers to direct their prayers."

"Jonah prayed to Jehovah his God out of the fish's belly." The prayer which follows (Jon 2:2-9) is not a petition for deliverance, but thanksgiving and praise for deliverance already received. It by no means follows from this, however, that Jonah did not utter this prayer till after he had been vomited upon the land, and that v. 10 ought to be inserted before v. 2; but, as the earlier commentators have shown, the fact is rather this, that when Jonah had been swallowed by the fish, and found that he was preserved alive in the fish's belly, he regarded this as a pledge of his deliverance, for which he praised the Lord. Luther also observes, that "he did not actually utter these very words with his mouth, and arrange them in this orderly manner, in the belly of the fish; but that he here shows what the state of his mind was, and what thoughts he had when he was engaged in this conflict with death." The expression "his God" (אלהיו) must not be overlooked. He prayed not only to Jehovah, as the heathen sailors also did (Jon 1:14), but to Jehovah as his God, from whom he had tried to escape, and whom he now addresses again as his God when in peril of death. "He shows his faith by adoring Him as his God" (Burk). The prayer consists for the most part of reminiscences of passages in the Psalms, which were so exactly suited to Jonah's circumstances, that he could not have expressed his thoughts and feelings any better in words of his own. It is by no means so "atomically compounded from passages in the Psalms" that there is any ground for pronouncing it "a later production which has been attributed to Jonah," as Knobel and De Wette do; but it is the simple and natural utterance of a man versed in the Holy Scripture and living in the word of God, and is in perfect accordance with the prophet's circumstances and the state of his mind. Commencing with the confession, that the Lord has heard his crying to Him in distress (Jon 2:2), Jonah depicts in two strophes (Jon 2:3 and Jon 2:4, Jon 2:5-7) the distress into which he had been brought, and the deliverance out of that destruction which appeared inevitable, and closes in Jon 2:8, Jon 2:9 with a vow of thanksgiving for the deliverance which he had received.