> Chapter 3 > Chapter 4 > 2:1-2 Now the Lord prepared a great fish to swallow up Jonah: and Jonah was in the belly of a fish for three days and three nights. And Jonah prayed to the Lord, his God, out of the belly of the fish. Interlinear Glosses prepared- The Lord commanded death and hell to receive the prophet. And the whale had such joy in devouring him, but such sadness in spitting him out. and Jonah was in- For as Jonah was in the whale's belly three days and three nights: so shall the Son of man be in the heart of the earth three days and three nights (Mt 12:40). And Jonah prayed- After he felt safe in the belly of the whale he turns to pray to God for mercy. Marginal Glosses the Lord prepared: It can mean that God created this whale even at the beginning of creation; Or it means that He caused it to come to the ship and to take Jonah who has been thrown over board, and to provide his rescue, not his death. So he who felt the wrath of God in the boat was to feel his mercy in his death. *Theodoret. The belly of the great fish became the prophet’s home for as many as three days and nights, and the digestive process was also prevented from working. The prophet lived in such comfort that he even offered prayers to God. And Jonah was: By the fact that Jonah was in the whale's belly three days and nights, this indicates a type of the Lord's Passion, as well as his prayer is a type of prayer that Christ prayed. If one believes how three children thrown into a furnace of hot fire were so well protected that their clothes were not even singed (see Daniel 3), should they not expect the safety of Jonah in the belly of the whale? Some take the view according to the day before the Sabbath (παρασκευη), because of the solar eclipse from the sixth to the ninth hour when night followed day, this would be two days and nights, and adding the Sabbath, believe that we should count this as three days and three nights. But I prefer to understand this by reason of συνεκδοχικως, seeing the whole as a part: 2:3 And he said: I cried out of my affliction to the Lord, and he heard me: I cried out of the belly of hell, and you have heard my voice. Interlinear Glosses I cried out- Christ was free among the dead (Ps 87:6), who was living in hell and crying out, "You will not leave my soul in hell, neither will you allow your Holy One to see corruption (Ps 15:10)." belly of hell- From the belly of a whale, whose great size, it was like the place of hell. you have heard- Who tries the hearts and the minds 2:4 And you have cast me forth into the deep, in the heart of the sea, and a flood has compassed me: all your billows, and your waves have passed over me. Interlinear Glosses heart of the sea- This signifies hell, for which reason the Gospel speaks of heart of the earth (Mt 12:40), because just as the heart is in the middle of an animal, so also hell is considered to be in the middle of the earth. Marginal Glosses As for the person of Jonah the mystical interpretation is not difficult: the time when Jonah was closed in the belly of the whale in the middle of the sea, the Savior of the world appeared in the flesh and was tested. For in this comparison we see the celestial sea and the storm, about which is spoken, "I stick fast in the mire of the deep and there is no sure standing", and again, "and a tempest has overwhelmed me (Ps 68:3)." heart of the sea: According to anagoge1 Jesus recalls that he is "in the heart of the sea", that is in the middle of temptations. However, although He has been among the bitter waters and been tempted by all things without sin, He has not felt the bitter waters, but has been surrounded by the sweetness of the river and He was refreshed, which 'makes the city of God joyful (Ps 45:5).' In the person of Jonah all these things are revealed to have been fulfilled to the letter: In Christ every temptation, which by God's will did not befall him overwhelmingly, but fleetingly, was without sin, since he lost his powers only for this purpose, that those who were wont to imperil such things might through his conquest be delivered. 2:5 And I said: I am cast away out of the sight of thy eyes: but yet I shall see the holy temple again. Interlinear Glosses but yet- Although he was cast out for the meantime. I will see- But at the bottom of the sea and with a prophetic spirit he found himself elsewhere. Marginal Glosses I am cast away: Jesus had taken on the form of a slave, imitating human frailty, crying out to be heard, saying, "Oh Father, when I was with you, your light I was also light, I did not say "I am cast out", I was made man that I might lead the human race back to you. I shall see the holy temple: This agrees with Jonah, who with a feeling of desire and confidence, with a prophetic spirit watched this happen. That which belongs to Christ, however is read, "Father glorify me with yourself, with the glory that I had with you before the world existed (Jn 17:5)." Just as the Father is the temple of the Son, so also the Son is the temple of the Father. Of whom He said, "I came forth from the Father and have come into the world (Jn 16:28)." 2:6 The waters compassed me about even to the soul: the deep has closed me round about, the sea has covered my head. Interlinear Glosses the deep- The waters of the world, which drag mud with them, warm the body, but kill the soul; still, they could not harm Christ, because He had taken them up not out of necessity, but out of His own will. Marginal Gloss The deep: Or abyss here is considered opposing powers, or the specific powers in torture and supplication; the demons in the Gospel ask not to be forced to go there (Mt 8:31). 2:7 I went down to the lowest parts of the mountains: the bars of the earth have shut me up for ever: and you will bring up my life from corruption, O Lord, my God. Interlinear Glosses have shut me up- Human opinion. Another version closed. bring up- However, "You shall not suffer your Holy One to see corruption (Ps. 15:10; Ac. 13:35)." corruption- Even in death the corrupted meat of animals pass through. my God- This is a feeling of flattery: he thinks that God, who is common to all, is also common to him, and feels he is his own because of the greatness of His benevolence. Marginal Glosses History is clear that Jonah went down to the depths of the earth, by which as bars and columns by the will of God the earthly sphere is supported. Allegorically. For in Christ, the chief man, whose head is the soul, which governs the body, went down to the lower regions where the souls of men were held under the power of the devil. These are the bars which do not let the spirits out of the grave; the Lord breaks these bars, and those who enclosed and bound by the bars were set free. *Theodoret. For I see myself being encircled by some great mountains and being hemmed in from all directions by some unbroken bars. And he hints through this not only at the magnitude of the whale, but also at no way to escape the troubles which are confining him. 2:8 When my soul was in distress within me, I remembered the Lord: that my prayer may come to you, unto the holy temple. Interlinear Glosses in distress- And when no hope was left in the whale's belly from the weakness of the flesh: everything that seemed impossible I found to be surpassed by the remembrance of the Lord. come to you, unto the holy temple- I do this, but 'they that in vain observe vanities, forsake their own mercy.' Marginal Glosses was in distress: These things refer to Christ, when he said, "My soul is sorrowful even unto death (Mt 26:38)." And again: "Father, into your hands I commend my spirit (Lk 23:46)." may come to you: Therefore, I was mindful of God in tribulation, in order that my prayer might ascend to Heaven, so that I come to your Holy Temple where you reside in eternal beatitude. He speaks like a High Priest who requests that the statements will ascend to his God that in his body the people should be freed. 2:9 They that in vain observe vanities, forsake their own mercy. Interlinear Gloss forsake their own mercy- that which is reserved for them. Mercy does not curse them, but waits for them to return. Marginal Glosses observe vanities: Since all things are vain, everybody necessarily indulges in vanity. But not everyone guards vanity like a treasure, nor loves what he indulges in and, as a consequence, he does not deny mercy to the human race. By nature God is merciful and ready by His mercy to save those whom He can't save by their own righteousness. But through our own faults we leave the mercy that He offers to us. And note that the prophet, in the belly of the whale and in danger, forgets the philosophies and the general opinions about the nature of things. The Jews, while keeping the traditions of men, forsook the commandments of God, which had always been their own. * Remigius. The loftiness of spirit of the prophet should be noted, who discussed human frailty in the belly of so great a beast. God as you know, merciful by nature is prepared to show mercy to all: we, through our sin, deprived ourselves of the mercy that is offered. 2:10-11 But I with the voice of praise will sacrifice to you: I will pay whatsoever I have vowed for my salvation to the Lord. And the Lord spoke to the fish: and it vomited out Jonah upon the dry land. Interlinear Gloss But I- who have been eaten for the sake of the safety of the multitude. will sacrifice to you- who am myself the victim and high priest. vomited- The whale, that is the deep and hell are then ordered to restore the Savior to earth, and led with him many others who were held by the bonds of death. This means that triumphant life has emerged from the deepest parts of death. Marginal Glosses *Theodoret. 'Having been freed from the terrible things holding me down, I will bring before you sacrifices of salvation, recounting both the greatness of your beneficence and the penalty for my flight.' And promising these things, the blessed Jonah fulfilled them and transmitted them all in writing, so that not only the people of that time might learn about the events which happened to him, but also the ones who came after him. The blessed David has made a written record of his sin, proclaiming the mercy of God and indicating the cure for sinners by repentance. So also the revered Jonah has written down in a narrative his flight, the punishment which was laid upon him, and the salvation freely granted to him. But I with the voice: Before the Passion of Christ, he fled in obedience to God, He says, "It is not good to take the bread of the children, and to cast it to the dogs." And again, "Father, if it be possible, let this cup pass from me (Mt 26:39). But after His death, He left at his own accord to preach after his resurrection that He underwent as he was ordered to do before his Passion. I have vowed: In the Passion, Christ dedicated us all to His Father, so that none of those who had been given to Him would perish. He promised it for the salvation of all. And let us not make Him a liar, let us be pure, so that He can offer us to His Father. *Tertullian. That the raiment and shoes of the children of Israel remained unworn and fresh for the space of forty years; that the fires of Babylon injured not either the mitres or the trousers of the three brethren, however foreign such dress might be to the Jews; that Jonah was swallowed by the monster of the deep, in whose belly whole ships were devoured, and after three days was vomited out again safe and sound; that Enoch and Elias, who even now, without experiencing a resurrection (because they have not even encountered death), are learning to the full what it is for the flesh to be exempted from all humiliation, and all loss, and all injury, and all disgrace—translated as they have been from this world, and from this very cause already candidates for everlasting life;—to what faith do these notable facts bear witness, if not to that which ought to inspire in us the belief that they are proofs and documents of our own future integrity and perfect resurrection? (On the Resurrection of the Body 3:591) ___________________________________________________________________________ 1 (Greek: anagogikos, that which leads up; e.g., the teachings of the Bible lead to eternal life) That division of the typical sense which includes blessings to be hoped for, and which refers particularly to the future life. The rest which the Israelites found in Chanaan is anagogically typical of eternal rest in heaven (Psalm 94; Hebrews 4). Jerusalem in its anagogical sense is typical of the Church triumphant. |