> Chapter 2 > Chapter 3 > Chapter 4 > 1:1 Now the word of the Lord came to Jonah, the son of Amathi, saying: Interlinear Glosses Jonah- Upon which the Spirit of Christ, in the form of a dove, is also grieving for us. Amathi- Means truth; because God is Truth. saying- From the Father to the Son. Marginal Glosses Now. He connects with a conjunction, namely 'now', to those things which were occupying the mind and spirit of the prophet. Now. In the manner of a prophet, seeing in the spirit many things about many things, he breaks forth in these words. 1:2 Arise and go to Nineveh, the great city, and preach in it: For the wickedness thereof is come up before me. Marginal Glosses great city. Namely the world, so that the whole world may receive Him whom the Jew disdains. The world which God has made as a beautiful abode for man to serve him in, who because he has wandered from the way in his pride is called back to repentance. Jonah, whose name means dove, was sent to Nineveh, which is spacious. The world, through Christ, filled with the Holy Spirit, which is the artwork of the Creator, whence in the Greek language the world received its name from adornment, for it is called cosmos, therefore it is said, so that "God saw all that he had made, and they were very good (Gen 1:10)." So how Israel refused to listen, the whole world laid aside their ignorance, therefore, the Son of God came down in humility so that they might ascend into heaven. With Jonah, according to the figurative interpretation, the figure of Christ is displayed. It is not necessary that the whole order of its history should be given an allegorical interpretation to Christ. But let us strive to make those connections, but only understood in a way that is without danger to the interpretation. For although, as the Apostle asserts, the Sacrament of Christ and the Church has primarily been prefigured beforehand by the first 7parents, though not everything spoken about these very parents can refer to this Sacrament. is come up. The same is in Genesis, "the cry of Sodom and Gomorrah is multiplied (Gn 18:20). And to Cain, "The voice of thy brother's blood cries out to me from the earth (Gn 4:10)." * Theodoret. They had fallen into such malice as to surpass my limits of patience. 1:3 And Jonah rose up to flee into Tharsis from the face of the Lord, and he went down to Joppe, and found a ship going to Tharsis: and he paid the fare thereof, and went down into it, to go with them to Tharsis from the face of the Lord, Interlinear Glosses And Jonah rose up- Thinking that he could escape the wrath of God in a foreign place,
should he leave Judea behind, in which nation alone he thought God was
acknowledged, and in this he imitated Cain.
he went down to Joppe- In accordance with the (geographical) position of the place. to Joppe- Port in Judea to this day rocks can be seen on the shore in which the myth tells of the chained Andromeda was saved by Perseus. wages- A pledge of subjection. went down into it- As a fugitive he took great care to find a hiding place. Marginal Glosses * Theodoret. By doing this he had a clear knowledge as prophet that God is everywhere, and His call to repentance is not for Jerusalem alone, and He makes Himself manifest. He thought it unseemly for the prophecy to be proven false and for himself to be called a liar instead of a prophet. This suspicion was instilled in him also by the preaching of the threatened punishment; rather, the threat of punishment is doubtless an encouragement to repentance. rose up: The prophet knew by a revelation from the Holy Spirit, that the repentance of the people of Nineveh is the destruction of the Jews. In this situation it is not that he is trying to save Nineveh, but that he did not want to see it destroyed. He knew Moses had prayed for Israel and they were saved. He had seen the prophets also be sent to the Jews evoking them to repentance, even Balaam's prophecy of the salvation of the Jews (Num 23:24). Therefore grieving, being the only person chosen for this job, he was cast to the enemy's city, where they worshiped idols and had contempt of God. He knew that once the Gentiles believed then the Jews would be blinded. This time he was afraid of his own preaching, lest it be done in his own time; unless there was a total conversion of the Jews with the Gentiles; for he wished to flee. According to Josephus, Tharsis is a city in Cilicia; as we read in the book of Chronicles (2 Chron 20:36-37) it is a place of India. According to the Hebrews Tharsis means more generally 'sea', according to the passage: "by a fierce wind you will break the ships of Tarshish (Ps 47:8)!" But this is more pertinent when talking about a fugitive or one who is afraid, that he does not choose carefully where he wants to flee to, but the sea was enough for him. Or secondly Tharsis means 'the contemplation of joy', the prophet hastens to hurry towards the joy and to rejoice in the pleasure of rest, to give himself completely over of contemplation, in which Joppe is signified, which means 'beautiful.' For he thinks that it is better to rejoice in beauty and in the variety of knowledge than for an opportunity for the salvation of the Gentiles at the cost of letting his own people die, from whom Christ would have been born according to the flesh. In the mystical sense, this can refer to Christ who took upon flesh, fleeing His country, in a certain way, that is from Heaven, He came into Tharsis, that is, in the sea of this world, He cried out: 'Father, if it be possible, let this cup pass from me (Mt 26:39)', lest the multitude of the Jews be condemned. He had such love of his country and of the promise of Abraham, that He said to the Father while on the cross, 'Father, forgive them; they know not what they do (Lk 23:24)'. For in this love which is at the edge of the shore of Judea, which is called 'very beautiful' because since he was in Judea, he did not want to take the bread of sons to give it to dogs. But because he had come for the flocks of Israel (see Mt 10:6; 15:24) he paid the price to those who transported him. Thus He who at first wants to save his own people, saves the inhabitants from the storms of the sea, (that is His suffering and the insults of the cross) He submerged into Hell and saves those whom He had seemed to neglect by appearing to be asleep on the boat (see Mt 8:24-25). 1:4 But the Lord sent a great wind to the sea: and a great tempest was raised in the sea, and the ship was in danger to be broken. Interlinear Glosses
the Lord- Nothing is safe when you oppose God!great tempest- When everything was previously quiet. the ship was in danger- Because it has taken on board a dangerous passenger. Violently crushed by the struggle. Marginal Gloss * Remigius. Jonah thought that they would be able to help themselves when he got on the ship, but he himself and the whole ship was in danger because of him. For those who refuse to think of God for favor are turned to ruin; when you oppose God nothing is safe. For the flight of the prophet can be signified in the human race, who, forsaking the commands of God, flees from His face and goes out into the world. But in consequence a storm of wickedness and the shipwreck of the entire world are sent against him, and he is made to pay attention to God and to return to that which he had fled. From this we can understand that what appears to be advantageous to mankind, turns into their downfall by God's will. And not only is their aid no use to those whom it is offered to men, but even those who offer it are crushed, because they helped Israel against the will of the Lord (see Is 20:3-6). 1:5 And the mariners were afraid, and the men cried to their god: and they cast forth the wares that were in the ship, into the sea, to lighten it of them: and Jonah went down into the inner part of the ship, and fell into a deep sleep. Marginal Glosses * Remigius. To runaway from the storm, he is said to have descended, and entered the interior of the ship, seeking a place of concealment. * Theodoret. Since Jonah was pricked by his conscience, hit with discouragement, and not bearing the stings of reason, he obtained consolation from sleep. the men cried: They do not know the truth, but they do not forget the providence of God, and with a false religion they know that there is something to pray to. But for Israel, neither prosperity nor wickedness can lead her back to know God. Christ weeps for the people, but He has dry eyes, even though they mourn. fell into a deep sleep: Some who are confused describe the prophet as secure and tranquil in the interior of the ship, enjoying a peaceful sleep. Or it can be said that he knows he is a fugitive and a sinner, and all the other men do not know why there is a storm, he himself does not dare to see the waves swelling up against himself. And if he sleeps, this is not necessarily a sign of his security, but of worry, as the apostles gave in to sleep on account of the Lord's suffering (Lk 22:45). The sleep of the prophet and his terrible torture represents a man who has fallen asleep from the numbness of his wickedness: not only has he fled from God but moreover he ignores the wrath of God as he is clouded by a sort of madness. He sleeps therefore in a kind of false security and his deep sleep sounds out through his nostrils. 10Tropologically. There are many men sailing with Jonah, who each have their own God and hasten towards the 'contemplation of joy'. But when Jonah has been discovered by lot and his death has appeased the all-encompassing storm and made calm the waters, then the one God is revered and spiritual victims are sacrificed, which according to the text were not found when they were amongst the waves. 1:6 And the ship master came to him and said to him: Why are you fast asleep? rise up call upon your God, if so be that God will think of us that we may not perish. Interlinear Glosses ship master- The one who had to comfort others while troubled by such a great crisis. Why are you- He reprimanded Jonah for his thoughtless security. rise up call upon- Jonah shared everyone's danger, and therefore he had to pray along with everyone else. Marginal Glosses came to him: But after the captain woke him up, he compelled Jonah to offer prayers to his God right away, not realizing that his flight removed such liberty of approaching God. 1:7 And they said every one to his fellow: Come and let us cast lots, that we may know why this evil is upon us. And they cast lots, and the lot fell upon Jonah. Interlinear Gloss why this evil- That is an affliction. Marginal Glosses And they said every one to his fellow: They had experience of the sea and knew the causes of the storms and winds and the rising waves, but they must never before have found by lot the person to blame for the shipwreck, and through him tried to avoid the danger. Because Matthias is chosen by lot, and Jonah a fugitive is caught by lot, not working by the virtue of the lot, but by the will of God, who rules the uncertain lots. We should not therefore trust in this example, or use lots, because laws for individuals cannot make a law for all. By the will of God Pharaoh and Nebuchadnezzar learn the future through the discernment of dreams, however dreams should not always be believed. *Theodoret. While the other ships sailed on securely, the sea's turbulence affected only this ship, and the waves seethed around it. Seeing the others traveling safely through the crests and waves, they turned to prayers to their own god, with no means of help, then they woke up Jonah. But when their problems were not solved, they managed by drawing lots to discover the one responsible for the storm, knowing that it was likely that punishment awaits sinners and we pay the adequate price for our sins. 1:8 And they said to him: Tell us for what cause this evil is upon us, what is your business? of what country are you? and are you going? or of what people you are? Interlinear Glosses what is your business- What is your occupation? of what country- Of what region or what country are your people? Marginal Gloss Tell us. They ask about his character, his homeland, his destination, and his city in order to discover the cause of the catastrophe. *Theodoret. When the lots turned them against the prophet, he was judged, the sailors became judges and demanding an account from Jonah's life story. They clearly examined him, wanting to find the cause for the storm, wanting to know where he was from, what nation he was descended, the purpose being that they might learn even from the normal pursuits of that nation the life of this fellow. 1:9 And he said to them: I am a Hebrew, and I fear the Lord, and the God of heaven, who made both the sea and the dry land. Interlinear Glosses I am of the Hebrews- One who passes by, like Abraham and the patriarchs, who were strangers of this world. I fear- That is, I worship Him who you do not know, or I fear as a slave, though I do not love as a son. the God- Not out to the gods you worship but Him who made all things and in all things He is able. the sea- that I flee to, the dry land- that I flee from. Marginal Glosses I am a Hebrew: He did not say "I am a Jew," by which name they began to be called when the ten tribes were divided into two, but he said, "I am a Hebrew," which was a general name for both the two and the ten tribes. When he had told them that he feared the Lord, he also indicated that he had fled from the commands of the Lord Himself and did not do as told. For this reason the men realized that he is holy, and from a holy nation, and the One that he fled from was great. They do not intend to hand him over to the sea, yet they cannot hide him. When he confesses who made the sea and the dry land, why should he think he can escape by way of the sea from the Creator of the sea? *Theodoret. The prophet is truly admirable and worthy of praise. For even when he is awaiting the sentence of death, he becomes a herald of the power of the God of the universe, calling him Maker and Master of all. But the majority of people in that time were serving idols, and they were ignorant about the Creator of all. The blessed prophet had to reveal this to the ignorant people. He also admits the occasion of his fleeing: The one whom I know to be the Lord and Creator not only of land and sea but also of the heavens I thought in my folly I could escape. 1:10 And the men were greatly afraid, and they said to him: Why have you done this? (For the men knew that he fled from the face of the Lord: because he had told them.) Marginal Gloss they said to him: They reprehend blame, and as they said beforehand, if this God that you fear is so powerful, then how can you believe that you will be able to escape him? Or questioning, they are wanting to know the cause of his flight; why does he leave the safety of his own land and seek the sea? *Theodoret. They are saying: “How do you, who know these things and have been entrusted to teach the others, bring yourself to flee a God who is present everywhere?” Not yielding to God bears such great shame. For indeed the prophet, the teacher of others, received the judgment by men who were trapped in ignorance. But nevertheless, even after hearing his words, blaming him severely and feeling resentment, the sailors are not prepared to carry out a death sentence. But, they wait for him, as a prophet, to show what should be done. 1:11 And they said to him: What shall we do with you, that the sea may be calm to us? for the sea flowed and swelled. Interlinear Glosses And- By doing so. for the sea flowed- This is the reason why they were asking these things. flowed- By the will of God in pursuing the fugitive. swelled- To show to the delaying sailors that it would not postpone the vengeance of the Creator. Marginal Gloss What shall we do with you: They begged Jonah to give himself up for the sin he has committed, as if to say: You have revealed the cause of this wickedness, now tell us how to stop it. We understand that the sea swells and God's wrath is against us because we received a fugitive. But if we kill you, will the punishment be lessened? But since you are a worshiper of God, command what we are to do, by which we may appease God, so that the sea may cease. 1:12 And he said to them: take me up, and cast me into the sea, and the sea shall be calm to you: for I know for my sake this great tempest is upon you. Interlinear Glosses Take me- The storm seeks me, therefore seize me so that my death might let you live. for I know- And I am not unaware that this is my punishment, this confusion of the elements, and since I will have felt the full effect of the storm you will be in calm seas again. upon you- Which has received me. Marginal Glosses And he said to them. The fugitive does not hide or deny his guilt, but having confessed his guilt he accepts his punishment willingly. He would rather die alone so that the other sailors do not perish on account of him, and so that he does not add to the sin with others dying. At the same time when he sees the sailors saved and converted, he learns that a large number of Nineveh can be saved by a similar confession. Allegorically. These winds and waves refer to Christ and to the Church in peril, or even to Christ awaking the Apostles, who, deserting Him in the Passion, in a certain way cast Him into the waves. And it is as if Christ says, because the world sees me sailing with you, to the 'contemplation of joy,' that where I am, there you may be also (Jn 14:3). For that reason death rages and longs to devour me; death does not know that just as the fish is captured by the fish-hook, so death will die by my death. Take me up and cast me into the sea. The storm rages against you because of me. I will not restrain your execution, but receive it with open arms from others, unless love is in danger. *Remigius. Because of me this storm arises, cast me into the sea, in order that you may live by my death. Notice his greatness! He does not deny it, but embraces the penalty, because he would rather perish than to let them. 1:13 And the men rowed hard to return the land, but they were not able: because the sea tossed and swelled upon them. Marginal Gloss the men rowed. The prophet has pronounced the sentence against himself; but the sailors do not dare touch him because they have learned that he is a follower of God. They labored to return to the land, preferring to die than kill. If the sailors rowed to regain the land, it was because they were thinking that the ship was able to save them from danger, apart from the mystery of him who was to suffer, whereas the sinking of Jonah would be the relief of the ship. 1:14 And they cried to the Lord, and said: We beseech you, O Lord let us not perish for this man's life, and lay not upon us innocent blood: for you, oh Lord, have done as it pleased you. Interlinear Glosses We beseech- The sailors' faith is strong: they are all in danger of losing their lives, and yet pray for the lives of another. They know well that spiritual death is worse than natural death of the body. Marginal Glosses And they cried: *Theodoret. And clearly, since they have learned that the sentence against Jonah was decreed by God, they pray that in assisting with the sentence, they not pay the penalty. And they cried. They call God to witness that whatever they do should not be reckoned against them. It is as if they said, "We do not wish, Lord, to destroy your prophet, but he himself has proclaimed your wrath, and the storm shows us that you have done what you wished." The speech of the sailors seems to be the confession of Pilate, who, taking the water, washed his hands and said, "I am innocent of the blood of this just man (Mt 27:24)." The Gentiles do not want Christ to die, and affirm that He is innocent. And the Jews say, "His blood be upon us and upon our children (Mt 27:25)." And when we welcomed the passenger, the sea swelled, which tells what we must do, and revealed what is the effect of your will. In this way the Savior speaks in the Psalm, "O Lord, I wanted to do your will (Ps 39:9)." Before the suffering of Christ, the errors that are contrary to the various teachings of the Church, the ship, that is, all human kind was in danger. But, after the passion of Christ there is the calm of faith, the peace of the world, conversion to God, and all things were secure. So we will see how after Jonah has been thrown overboard the sea ceases from its raging. 1:15-16 And they took Jonah, and cast him into the sea, and the sea ceased from raging. And the men feared the Lord exceedingly, and sacrificed victims to the Lord, and made vows. Interlinear Gloss they took Jonah- Now by seizing him, but they were carrying him with respect and honor. Jonah- Christ cast him- Without him struggling against the will of God, but rather he went willingly. the men feared the Lord- From all their spirit, and all their heart, and all their power. Marginal Gloss the men feared. Before the Passion, the men cried to their gods (Jonah 1:5); after the Passion, they feared God with great fear. Moreover, they sacrificed victims, which reading literally they did not do in the midst of the waves, but spiritual victims. They vowed that they would never depart from God any longer, they recognized from the disappearing storm that what the prophet had spoken was true. ____________________________________________________________ FOOTNOTES 7 This may be a reference to Adam and Eve as the "first parents", in which case premissum can be translated as "prefigured". The union of Adam and Eve functions as a prefiguration of Christ's relation with the Church. It looks like the author is warning the reader that not everything said about Adam and Eve should be interpreted in this light. 10 'Tropologically' means the allegorial exposition. |