Jonah 2:9
But I will sacrifice to you with the voice of thanksgiving; I will pay that that I have vowed. Salvation is of the LORD.
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EXPOSITORY (ENGLISH BIBLE)
(9) But I will.—The prophet, however, is not among such. He has sinned, but is still a member of the covenant people, and by sacrifice can be formally restored to that favour which repentance has regained.

Salvation is of the Lord.—Or, Deliverance is Jehovah’s. (Comp. Psalm 3:8.)

2:1-9 Observe when Jonah prayed. When he was in trouble, under the tokens of God's displeasure against him for sin: when we are in affliction we must pray. Being kept alive by miracle, he prayed. A sense of God's good-will to us, notwithstanding our offences, opens the lips in prayer, which were closed with the dread of wrath. Also, where he prayed; in the belly of the fish. No place is amiss for prayer. Men may shut us from communion with one another, but not from communion with God. To whom he prayed; to the Lord his God. This encourages even backsliders to return. What his prayer was. This seems to relate his experience and reflections, then and afterwards, rather than to be the form or substance of his prayer. Jonah reflects on the earnestness of his prayer, and God's readiness to hear and answer. If we would get good by our troubles, we must notice the hand of God in them. He had wickedly fled from the presence of the Lord, who might justly take his Holy Spirit from him, never to visit him more. Those only are miserable, whom God will no longer own and favour. But though he was perplexed, yet not in despair. Jonah reflects on the favour of God to him, when he sought to God, and trusted in him in his distress. He warns others, and tells them to keep close to God. Those who forsake their own duty, forsake their own mercy; those who run away from the work of their place and day, run away from the comfort of it. As far as a believer copies those who observe lying vanities, he forsakes his own mercy, and lives below his privileges. But Jonah's experience encourages others, in all ages, to trust in God, as the God of salvation.But (And) with the voice of thanksgiving will I((would I fain) sacrifice unto Thee; what I have vowed, I would pay - He does not say, I will, for it did not depend upon him. Without a further miracle of God, he could do nothing. But he says, that he would nevermore forsake God. The law appointed sacrifices of thanksgiving; Leviticus 7:12-15. these he would offer, not in act only, but with words of praise. He would "pay what he had vowed," and chiefly himself, his life which God had given back to him, the obedience of his remaining life, in all things. For (Ecclesiasticus 35:1) "he that keepeth the law bringeth offerings enough; he that taketh heed to the commandments offereth a peace-offering." Jonah neglects neither the outward nor the inward part, neither the body nor the soul of the commandment.

Salvation is of (literally to) the Lord - It is wholly His; all belongs to Him, so that none can share in bestowing it; none can have any hope, save from Him. He uses an intensive form, as though he would say, strong "mighty salvation" . God seems often to wait for the full resignation of the soul, all its powers and will to Him. Then He can show mercy healthfully, when the soul is wholly surrendered to Him. So, on this full confession, Jonah is restored, The prophet's prayer ends almost in promising the same as the mariners. They "made vows;" Jonah says, "I will pay that I have vowed." Devoted service in the creature is one and the same, although diverse in degree; and so, that Israel might not despise the pagan, he tacitly likens the act of the new pagan converts and that of the prophet.

9. I will sacrifice … thanksgiving—In the believing anticipation of sure deliverance, he offers thanksgivings already. So Jehoshaphat (2Ch 20:21) appointed singers to praise the Lord in front of the army before the battle with Moab and Ammon, as if the victory was already gained. God honors such confidence in Him. There is also herein a mark of sanctified affliction, that he vows amendment and thankful obedience (Ps 119:67). Jonah here doth intimate his adherence to God, his assurance that he should find God to be a. fountain of mercy to him, that God would hear his prayer.

I will sacrifice; in most solemn manner recognize the mercy I receive; I shall have just ground to do it, and I will certainly be just to the mercy of my God and do it. Who wait on gods that cannot deliver shall never have cause to sacrifice to them; if they do the thing, they do sacrilegiously rob God.

Unto thee; excluding all others, who shall have as little share in the praise as they had in the thing for which praise is offered.

With the voice of thanksgiving; including the heart also; for such is the sacrifice with which God is best pleased, Psalm 50:14,23 116:17 Hosea 14:2 Hebrews 13:15.

I will pay: vows are, when made, debts we owe to God, and must, as just debts, be paid.

That I have vowed: it is not said what it was he had vowed, probably it was a more obedient heart and deportment, likely he resolveth to go to Nineveh and preach what God commandeth him; he will perform his promise to the Lord in all things he did engage to do.

Salvation; power to save, and actual deliverance from all dangers, in all distresses: when none of the gods the marine is invoked, neither any one apart nor yet all together, could quiet the tempest, and save from the danger of the sea, Jonah’s God could do both, he could by his own single power deliver Jonah out of the belly of hell.

Is of the Lord; he only can save, none else can as he can, Psalm 3:8 68:20. But I will sacrifice unto thee with the voice of thanksgiving,.... Not only offer up a legal sacrifice in a ceremonial way, when he came to Jerusalem; but along with it the spiritual sacrifice of praise, which he knew was more acceptable unto God; and thus Christ, his antitype, upon his deliverance from his enemies, Psalm 22:22;

I will pay that I vowed; when he was in distress; as that he would sacrifice after the above manner, or behave in a better manner for the future than he had done; and particularly would go to Nineveh, if the Lord thought fit to send him again:

salvation is of the Lord; this was the ground of the faith and hope of Jonah when at the worst, and the matter of his present praise find thanksgiving. There is one letter more in the word rendered "salvation" (g) than usual, which increases the sense; and denotes, that all kind of salvation is of the Lord, temporal, spiritual, and eternal; not only this salvation from the devouring waves of the sea, and from the grave of the fish's belly, was of the Lord; but his deliverance from the terrors of the Lord, and the sense he had of his wrath, and the peace and pardon he now partook of, were from the Lord, as well as eternal salvation in the world to come, and the hope of it. All temporal salvations and deliverances are from the Lord, and to him the glory of them belongs; and his name should be praised on account of them; which Jonah resolved to do for himself: and so is spiritual and eternal salvation; it is of Jehovah the Father, as to the original spring and motive of it, which is his grace, and not men's works, and is owing to his wisdom, and not men's, for the plan and form of it; it is of Jehovah the Son, as to the impetration of it, who only has wrought it out; and it is of Jehovah the Spirit, as to the application of it to particular persons; and therefore the glory of it belongs to all the three Persons, and should be given them. This is the epiphonema or conclusion of the prayer or thanksgiving; which shows that it was, as before observed, put into this form or order, after the salvation was wrought; though that is related afterwards, as it is proper it should, and as the order of the narration required.

(g)

But I will sacrifice unto thee with the voice of thanksgiving; I will pay that that I have vowed. Salvation is of the LORD.
EXEGETICAL (ORIGINAL LANGUAGES)
9. But I] in contrast to my former self, and to the whole body of those of whom I then was one, will humbly claim and gratefully acknowledge my share in “my Mercy.” “I will sacrifice unto Thee,” &c.

Salvation is of the Lord] Comp. Psalm 3:8, Revelation 7:10. This is at once confession and praise, a Creed and a Te Deum. It is the sum of his canticle, the outcome of all he has passed through. Deliverance in its fullest sense is already his in faith and confident anticipation. But God alone is the Author of it, and to Him alone shall the praise for it be ascribed. This point reached, Jonah’s punishment has done its work, his discipline is at an end.Verse 9. - But I - who know better than idolaters, and who have learned a new lesson of trust in God - I will sacrifice. Pusey notes that the Hebrew denotes rather, "I fain would sacrifice," as it depended, not on him, but on God, whether he was able to worship again in the Holy Land. His sacrifice of thanksgiving (Leviticus 7:12, etc.) should be offered with prayer and praise (Psalm 42:5). That which I have vowed (Psalm 1:14; 66:13). Salvation is of the Lord. This is the conclusion to which his trial has brought him, the moral of the whole canticle (Psalm 3:8; Psalm 118:14, 21; Revelation 7:10). The LXX. and the Vulgate join this clause to the preceding, thus: "That which I have vowed I will pay to the Lord for my salvation." This is tame, and not in strict accordance with the Hebrew. This feature in the threat is brought out into peculiar prominence by a fresh introduction. Amos 3:13. "Hear ye, and testify it to the house of Jacob, is the utterance of the Lord, Jehovah, the God of hosts: Amos 3:14. That in the day when I visit the transgressions of the house of Israel upon it, I shall visit it upon the altars of Bethel; and the horns of the altar will be cut off, and fall to the ground. Amos 3:15. And I smite the winter-house over the summer-house, and the houses of ivory perish, and many houses vanish, is the saying of Jehovah." The words "Hear ye" cannot be addressed to the Israelites, fore they could not bear witness against the house of Israel, but must either refer to the prophets, as in Amos 3:9 ("publish ye"), or to the heathen, in which case they correspond to "assemble yourselves and behold" in Amos 3:9. The latter assumption is the only correct one, for the context does not assign a sufficient motive for an address to the prophets. On the other hand, as the heathen have been summoned to convince themselves by actual observation of the sins that prevail in Samaria, it is perfectly in keeping that they should now hear what is the punishment that God is about to inflict upon Israel in consequence, and that they should bear witness against Israel from what they have heard. העיד ב, to bear witness towards or against (not "in," as Baur supposes). The house of Jacob is the whole of Israel, of the twelve tribes, as in Amos 3:1; for Judah was also to learn a lesson from the destruction of Samaria. As the appeal to the heathen to bear witness against Israel indicates the greatness of the sins of the Israelites, so, on the other hand, does the accumulation of the names of God in Amos 3:13 serve to strengthen the declaration made by the Lord, who possesses as God of hosts the power to execute His threats. כּי introduces the substance of what is to be heard. The punishment of the sins of Israel is to extend even to the altars of Bethel, the seat of the idolatrous image-worship, the hearth and home of the religious and moral corruption of the ten tribes. The smiting off of the horns of the altar is the destruction of the altars themselves, the significance of which culminated in the horns (see at Exodus 27:2). The singular hammizbēăch (the altar) preceded by a plural is the singular of species (cf. Ges. 108, 1), and does not refer to any particular one - say, for example, to the principal altar. The destruction of the palaces and houses (Amos 3:15) takes place in the capital. In the reference to the winter-house and summer-house, we have to think primarily of the royal palace (cf. Jeremiah 36:22); at the same time, wealthy noblemen may also have had them. על, lit., over, so that the ruins of one house fall upon the top of another; then "together with," as in Genesis 32:12. בּתּי שׁן, ivory houses, houses the rooms of which are decorated by inlaid ivory. Ahab had a palace of this kind (1 Kings 22:39, compare Psalm 45:9). בּתּים רבּים, not the large houses, but many houses; for the description is rounded off with these words. Along with the palaces, many houses will also fall to the ground. The fulfilment took place when Samaria was taken by Shalmanezer (2 Kings 17:5-6).
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