So they look up Jonah, and cast him forth into the sea: and the sea ceased from her raging.
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EXPOSITORY (ENGLISH BIBLE)Raging.—Comp. maris ira, Ovid. Met. i. 330; iratum mare, Hor. Epod. ii.57.
“At whose burden
The angered ocean foams.”
SHAKESPEARE: Ant. and Cleop.
The sea ceased (literally "stood") from his raging - Ordinarily, the waves still swell, when the wind has ceased. The sea, when it had received Jonah, was hushed at once, to show that God alone raised and quelled it. It "stood" still, like a servant, when it had accomplished its mission. God, who at all times saith to it Job 38:11, "Hitherto shalt thou come and no further, and here shall thy proud waves be stayed," now unseen, as afterward in the flesh Matthew 8:26, "rebuked the winds and the sea, and there was a great calm" . "If we consider the errors of the world before the Passion of Christ, and the conflicting blasts of diverse doctrines, and the vessel, and the whole race of man, i. e., the creature of the Lord, imperiled, and, after His Passion, the tranquility of faith and the peace of the world and the security of all things and the conversion to God, we shall see how, after Jonah was cast in, the sea stood from its raging" . "Jonah, in the sea, a fugitive, shipwrecked, dead, sayeth the tempest-tossed vessel; he sayeth the pagan, aforetime tossed to and fro by the error of the world into divers opinions. And Hosea, Amos, Isaiah, Joel, who prophesied at the same time, could not amend the people in Judaea; whence it appeared that the breakers could not be calmed, save by the death of (Him typified by) the fugitive."So, Heb. And,
they took up Jonah; as he advised; with reset to themselves, though with full-consent of Jonah, at last they yield. Cast him forth into the sea: see Jonah 1:12.
And the sea ceased from her raging; as Jonah had assured them, so they find the sea all on a sudden calm and friendly, which we must understand includes the wind sent into the sea, though it be not mentioned here.
and the sea ceased from her raging; immediately, and became a calm; and the wind also ceased from blowing, which is supposed; the end being answered by the storm, and the person found and obtained, what was sought after by it, it was still and quiet. The story the Jews (m) tell of his being let down into the sea to his knees, upon which the sea was calm, but became raging again upon his being taken up; and so, at the second time, to his navel; and the third time to his neck; is all fabulous; but he being wholly thrown in, it raged no more.So they took up Jonah, and cast him forth into the sea: and the sea ceased from her raging.
EXEGETICAL (ORIGINAL LANGUAGES)15. they took up] With respect and reluctance, with no struggle on his part, or violence on theirs.
her raging] Lit., her anger. “Maris ira,” Ovid. Met. I. 330, “iratum mare,” Hor. Epod. II. 5, 6, are quoted by the commentators.Verse 15. - They took up, with a certain reverence. Ceased from her raging; literally, stood from its anger; Septuagint, ἔστη ἐκ τοῦ σάλου αὐτῆς, "stood from its tossing." The sudden cessation of the storm showed that it had been sent on Jonah's account, and that the crew had not sinned by executing the sentence upon him. Usually it takes some time for the swell to cease after the wind has sunk: here there was suddenly a great calm (Matthew 8:26). Amos 3:1 and Amos 3:2 contain the introduction and the leading thought of the whole of the prophetic proclamation. Amos 3:1. "Hear this word which Jehovah speaketh concerning you, O sons of Israel, concerning the whole family which I have brought up out of the land of Egypt, saying: Amos 3:2. You only have I acknowledge of all the families of the earth; therefore will I visit all your iniquities upon you." The word of the Lord is addressed to all the family of Israel, which God had brought up out of Egypt, that is to say, to all the twelve tribes of the covenant nation, although in what follows it is the ten tribes of Israel alone who are primarily threatened with the destruction of the kingdom, to indicate at the very outset that Judah might anticipate a similar fate if it did not turn to its God with sincerity. The threat is introduced by the thought that its divine election would not secure the sinful nation against punishment, but that, on the contrary, the relation of grace into which the Lord had entered with Israel demanded the punishment of all evil deeds. This cuts off the root of all false confidence in divine election. "To whomsoever much is given, of him shall be much required. The greater the measure of grace, the greater also is the punishment if it is neglected or despised." This is the fundamental law of the kingdom of God. ידע does not mean to know, to become acquainted with, or to take knowledge of a person (Hitzig), but acknowledge. Acknowledgment on the part of God is not merely taking notice, but is energetic, embracing man in his inmost being, embracing and penetrating with divine love; so that ידע not only includes the idea of love and care, as in Hosea 13:5, but expresses generally the gracious fellowship of the Lord with Israel, as in Genesis 18:19, and is practically equivalent to electing, including both the motive and the result of election. And because Jehovah had acknowledged, i.e., had singled out and chosen Israel as the nation best fitted to be the vehicle of His salvation, He must of necessity punish all its misdeeds, in order to purify it from the dross of sin, and make it a holy vessel of His saving grace.
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