Verse-by-Verse Bible Commentary
Jonah 1:3

Clarke's Commentary

Verse Jonah 1:3. To flee unto Tarshish — Some say Tartessus, in Spain, near the straits of Gibralter, others, Tarsus, in Cilicia; and others, Taprobana, or the island of Ceylon, formerly called Taprobah; and Tabrobavagh in Sanscrit, to the present day.

And went down to Joppa — This place is celebrated as that where Andromeda, daughter of Cepheus, was chained to a rock, and exposed to be devoured by a sea-monster, from which she was delivered by the valour of Perseus. It is the nearest port to Jerusalem on that side of the Mediterranean.

And he found a ship — The Phoenicians carried on a considerable trade with Tartessus, Ezekiel 27:12; and it was probably in one of their ships that Jonah embarked.

He paid the fare thereof — He paid for his passage. This shows that there was traffic between the two places, and that each passenger paid a stated fare.

From the presence of the Lord. — He considered that God was peculiarly resident in Judea; and if he got out of that land, the Lord would most probably appoint another prophet to carry the message; for Jonah appears to have considered the enterprise as difficult and dangerous, and therefore wished to avoid it.

Bridgeway Bible Commentary

1:1-17 JONAH’S DISOBEDIENCE AND ITS RESULTS

When God commanded Jonah to go and warn the sinful people of Nineveh of coming judgment, Jonah not only refused but fled in the opposite direction. He boarded a ship and headed for the distant Mediterranean port of Tarshish, somewhere in the region of Spain (1:1-3). But God determined to bring Jonah back. His first action was to send a fierce storm that threatened to sink the ship. The seamen, who were not Hebrews, prayed to their gods to save them, and tried to persuade Jonah to pray to his (4-6).
On seeing that their prayers brought no results, the seamen concluded that the storm must have been a supernatural punishment upon someone in the ship. When they drew lots to identify the guilty person, the lot indicated Jonah (7). Jonah confessed his sin, acknowledging that this was God’s judgment upon him. He suggested that the only way the seamen would save their lives would be to throw him overboard (8-12).
Although they were pagans, the seamen pitied Jonah and respected Jonah’s God (which was in sharp contrast to Jonah’s lack of pity for the pagan Ninevites and lack of respect for God). Only when they were convinced that nothing else would save them did they throw Jonah overboard (13-16). Jonah apparently lost consciousness and was drowning, when God saved his life by sending a great fish to swallow him (17).

Coffman's Commentaries on the Bible

"But Jonah rose up to flee unto Tarshish from the presence of Jehovah; and he went down to Joppa, and found a ship going to Tarshish: so he paid the fare thereof, and went down into it, to go with them unto Tarshish from the presence of Jehovah."

"But Jonah rose up to flee" It is a mistake to suppose that Jonah did not know that God was in Tarshish as well as in Jerusalem; for it is impossible to associate such an ignorance as that with a true prophet of God. His conduct in this was exactly the same as that of Adam and Eve who, after their sin, hid themselves from the presence of God. Today, it is the same. When men renounce their sacred duty to the church, they flee as far away from it as possible, knowing full well that they cannot escape God's presence no matter what they do. Fleeing from the scene of one's duty is the reflexive action of a soul in a state of rebellion and disobedience to the Lord. And it is called in this passage, "fleeing from the presence of the Lord." Banks gave as plausible an explanation of this as any we have observed:

"Jonah knew that the Lord was unlike pagan deities whose power was believed not to extend beyond the boundaries of a given area; but he thought running away to a distant place would make it physically impossible for him to discharge his commission."William L. Banks, op. cit., p. 18.

Many have inquired as to why Jonah did not wish to obey the word of Jehovah regarding the commission to cry against Nineveh. Certainly, some of the reasons which might have influenced him may be surmised.

(1)    Jonah doubtless knew of the sadistic cruelty of the hated Assyrians, and he could not have failed to confront an element of physical fear of what might befall him in a place like Nineveh, especially in the act of delivering a message which he supposed would be most unwelcome to all of them. Yet, the great physical courage exhibited by the prophet in this very chapter is an effective refutation of the notion that this was what caused him to run away.

(2)    National prejudice certainly entered into it, because no true Israelite could imagine such a thing as preaching to Gentiles, notwithstanding the fact that God, from the beginning, had intended for Israel to be a light to all nations, a function which they had signally failed to honor.

(3)    The reason given by Jonah himself (Jonah 4:3) was that he feared that Nineveh might repent and that God, after his usual gracious manner, would spare them and refrain from destroying their city. As to why such an eventuality was so distasteful to Jonah, there are two conjectures: (a) The prophet was mightily concerned with his own loss of face, including the prospect of his becoming widely known as a prophet whose words did not come to pass. (b) Keil thought that Jonah's real objection to Nineveh's conversion sprang out of the deep love he had for his own nation, "fearing lest the conversion of the Gentiles should infringe upon the privileges of Israel, and put an end to its election as the nation of God."C. F. Keil, op. cit., p. 392. This latter observation strikes us as a genuine discernment of the truth. As a matter of fact, the conversion of Gentiles did typify the ultimate rejection of Israel as "the chosen people" and the receiving of Gentiles all over the earth in a "new Israel" which would include both Jews and Gentiles. Jonah seems to have sensed this; and out of the fierce love of his own country, he was loath to see Nineveh converted. Whatever the reasons that motivated him, he was wrong; and God would overrule his disobedience to accomplish his will despite the prophet's unwillingness to obey.

"To flee unto Tarshish" Present day commentators usually identify this place with a seaport just west of Gibralter on the southern coast of Spain, which was at the opposite extremity of the Mediterranean and exactly opposite from the direction of Nineveh. It is far from certain, however, that this is the place referred to. Josephus stated that it was Tarsus in Cilicia;Flavius Josephus, Antiquities of the Jews, translated by William Whiston (New York: Holt, Rinehart, and Winston), p. 292. "Tarshish apparently refers to more than one place in the Old Testament (1 Kings 22:48)."W. B. Robinson, New Bible Commentary, Revised (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1970), p. 748. Myers thought it was, "more probably a place in Sardinia where there was a great iron smelter."Jacob M. Myers, op. cit., p. 164. Many questions which excite human curiosity are left unanswered in Jonah, as is true throughout all the Bible.

"And he went down to Joppa, and found a ship going to Tarshish" Joppa was about the only seaport that Israel ever had until Herod built Caesarea Philippi hundreds of years after Jonah. Jonah might have been surprised to find ready transportation available for the very place to which he had decided to flee. Satan always provides transportation for the soul running away from the Lord. And, as Spurgeon once said, "Evil also has its mysterious providences, and it is not always right to do what seems to be convenient."

"So he paid the fare thereof" What an exciting text for a sermon is this! Whatever soul turns from the Lord finds always that a price is exacted. The prodigal son paid for his excursion into the far country with a sojourn in the swine pen; Judas paid for his "thirty pieces of silver" with a hangman's rope in the "field of blood" (Acts 1:19):

"Attempting to run away from God is like fleeing light and falling into darkness, relinguishing wealth and welcoming poverty, abandoning joy and receiving sorrow, or giving up peace in order to have chaos and confusion!"William J. Banks, op. cit., p. 19.

Every sinner on earth today is paying the fare!

"And went down into it to go with them unto Tarshish" There is a glimpse in this verse, and in Jonah 1:5, of the kind of ship Jonah boarded. "The Hebrew word for ship (Jonah 1:5) is [~shephinah], and is found nowhere else; and from its derivation (from [~saphan] = "to cover") implies that the vessel was decked."W. J. Deane, op. cit., p. 3. Thus, Jonah's going "down into it" indicates that he went below decks into the hold of the ship.

Barnes' Notes on the Whole Bible

But (And) Jonah rose up to flee ... from the presence of the Lord - literally “from being before the Lord.” Jonah knew well, that man could not escape from the presence of God, whom he knew as the Self-existing One, He who alone is, the Maker of heaven, earth and sea. He did not “flee” then “from His presence,” knowing well what David said Psalms 139:7, Psalms 139:9-10, “whither shall I go from Thy Spirit, or whither shall I flee from Thy presence? If I take the wings of the morning, and dwell in the uttermost parts of the sea, even there shall Thy hand lead me and Thy right hand shall hold me.” Jonah fled, not from God’s presence, but from standing before him, as His servant and minister. He refused God’s service, because, as he himself tells God afterward Jonah 4:2, he knew what it would end in, and he misliked it.

So he acted, as people often do, who dislike God’s commands. He set about removing himself as far as possible from being under the influence of God, and from the place where he “could” fulfill them. God commanded him to go to Nineveh, which lay northeast from his home; and he instantly set himself to flee to the then furthermost west. Holy Scripture sets the rebellion before us in its full nakedness. “The word of the Lord came unto Jonah, go to Nineveh, and Jonah rose up;” he did something instantly, as the consequence of God’s command. He “rose up,” not as other prophets, to obey, but to disobey; and that, not slowly nor irresolutely, but “to flee, from” standing “before the Lord.” He renounced his office. So when our Lord came in the flesh, those who found what He said to be “hard sayings,” went away from Him, “and walked no more with Him” John 6:66. So the rich “young man went away sorrowful Matthew 19:22, for he had great possessions.”

They were perhaps afraid of trusting themselves in His presence; or they were ashamed of staying there, and not doing what He said. So men, when God secretly calls them to prayer, go and immerse themselves in business; when, in solitude, He says to their souls something which they do not like, they escape His Voice in a throng. If He calls them to make sacrifices for His poor, they order themselves a new dress or some fresh sumptuousness or self-indulgence; if to celibacy, they engage themselves to marry immediately; or, contrariwise, if He calls them not to do a thing, they do it at once, to make an end of their struggle and their obedience; to put obedience out of their power; to enter themselves on a course of disobedience. Jonah, then, in this part of his history, is the image of those who, when God calls them, disobey His call, and how He deals with them, when he does not abandon them. He lets them have their way for a time, encompasses them with difficulties, so that they shall “flee back from God displeased to God appeased.”

“The whole wisdom, the whole bliss, the whole of man lies in this, to learn what God wills him to do, in what state of life, calling, duties, profession, employment, He wills him to serve Him.” God sent each one of us into the world, to fulfill his own definite duties, and, through His grace, to attain to our own perfection in and through fulfilling them. He did not create us at random, to pass through the world, doing whatever self-will or our own pleasure leads us to, but to fulfill His will. This will of His, if we obey His earlier calls, and seek Him by prayer, in obedience, self-subdual, humility, thoughtfulness, He makes known to each by His own secret drawings, and, in absence of these, at times by His Providence or human means. And then , “to follow Him is a token of predestination.” It is to place ourselves in that order of things, that pathway to our eternal mansion, for which God created us, and which God created for us.

So Jesus says John 10:27-28, “My sheep hear My voice and I know them, and they follow Me, and I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of My Hand.” In these ways, God has foreordained for us all the graces which we need; in these, we shall be free from all temptations which might be too hard for us, in which our own special weakness would be most exposed. Those ways, which people choose out of mere natural taste or fancy, are mostly those which expose them to the greatest peril of sin and damnation. For they choose them, just because such pursuits flatter most their own inclinations, and give scope to their natural strength and their moral weakness. So Jonah, disliking a duty, which God gave him to fulfill, separated himself from His service, forfeited his past calling, lost, as far as in him lay, his place among “the goodly fellowship of the prophets,” and, but for God’s overtaking grace, would have ended his days among the disobedient. As in Holy Scripture, David stands alone of saints, who had been after their calling, bloodstained; as the penitent robber stands alone converted in death; as Peter stands singly, recalled after denying his Lord; so Jonah stands, the one prophet, who, having obeyed and then rebelled, was constrained by the overpowering providence and love of God, to return and serve Him.

“Being a prophet, Jonah could not be ignorant of the mind of God, that, according to His great Wisdom and His unsearchable judgments and His untraceable and incomprehensible ways, He, through the threat, was providing for the Ninevites that they should not suffer the things threatened. To think that Jonah hoped to hide himself in the sea and elude by flight the great Eye of God, were altogether absurd and ignorant, which should not be believed, I say not of a prophet, but of no other sensible person who had any moderate knowledge of God and His supreme power. Jonah knew all this better than anyone, that, planning his flight, he changed his place, but did not flee God. For this could no man do, either by hiding himself in the bosom of the earth or depths of the sea or ascending (if possible) with wings into the air, or entering the lowest hell, or encircled with thick clouds, or taking any other counsel to secure his flight.

This, above all things and alone, can neither be escaped nor resisted, God. When He willeth to hold and grasp in His Hand, He overtaketh the swift, baffleth the intelligent, overthroweth the strong, boweth the lofty, tameth rashness, subdueth might. He who threatened to others the mighty Hand of God, was not himself ignorant of nor thought to flee, God. Let us not believe this. But since he saw the fall of Israel and perceived that the prophetic grace would pass over to the Gentiles, he withdrew himself from the office of preaching, and put off the command.” “The prophet knoweth, the Holy Spirit teaching him, that the repentance of the Gentiles is the ruin of the Jews. A lover then of his country, he does not so much envy the deliverance of Nineveh, as will that his own country should not perish. - Seeing too that his fellow-prophets are sent to the lost sheep of the house of Israel, to excite the people to repentance, and that Balaam the soothsayer too prophesied of the salvation of Israel, he grieveth that he alone is chosen to be sent to the Assyrians, the enemies of Israel, and to that greatest city of the enemies where was idolatry and ignorance of God. Yet more he feared lest they, on occasion of his preaching, being converted to repentance, Israel should be wholly forsaken. For he knew by the same Spirit whereby the preaching to the Gentiles was entrusted to him, that the house of Israel would then perish; and he feared that what was at one time to be, should take place in his own time.” “The flight of the prophet may also be referred to that of man in general who, despising the commands of God, departed from Him and gave himself to the world, where subsequently, through the storms of ill and the wreck of the whole world raging against him, he was compelled to feel the presence of God, and to return to Him whom he had fled. Whence we understand, that those things also which men think for their good, when against the will of God, are turned to destruction; and help not only does not benefit those to whom it is given, but those too who give it, are alike crushed. As we read that Egypt was conquered by the Assyrians, because it helped Israel against the will of God. The ship is emperiled which had received the emperiled; a tempest arises in a calm; nothing is secure, when God is against us.”

Tarshish - , named after one of the sons of Javan, Genesis 10:4. was an ancient merchant city of Spain, once proverbial for its wealth (Psalms 72:10. Strabo iii. 2. 14), which supplied Judaea with silver Jeremiah 10:9, Tyre with “all manner of riches,” with iron also, tin, lead. Ezekiel 27:12, Ezekiel 27:25. It was known to the Greeks and Romans, as (with a harder pronunciation) Tartessus; but in our first century, it had either ceased to be, or was known under some other name. Ships destined for a voyage, at that time, so long, and built for carrying merchandise, were naturally among the largest then constructed. “Ships of Tarshish” corresponded to the “East-Indiamen” which some of us remember. The breaking of “ships of Tarshish by the East Wind” Psalms 48:7 is, on account of their size and general safety, instanced as a special token of the interposition of God.

And went down to Joppa - Joppa, now Jaffa (Haifa), was the one well-known port of Israel on the Mediterranean. There the cedars were brought from Lebanon for both the first and second temple 2 Chronicles 3:16; Ezra 2:7. Simon the Maccabee (1 Macc. 14:5) “took it again for a haven, and made an entrance to the isles of the sea.” It was subsequently destroyed by the Romans, as a pirate-haven. (Josephus, B. J. iii. 9. 3, and Strabo xvi. 2. 28.) At a later time, all describe it as an unsafe haven. Perhaps the shore changed, since the rings, to which Andromeda was tabled to have been fastened, and which probably were once used to moor vessels, were high above the sea. Perhaps, like the Channel Islands, the navigation was safe to those who knew the coast, unsafe to others. To this port Jonah “went down” from his native country, the mountain district of Zabulon. Perhaps it was not at this time in the hands of Israel. At least, the sailors were pagan. He “went down,” as the man who fell among the thieves, is said to “have gone down from Jerusalem to Jericho.” Luke 10:30. He “went down” from the place which God honored by His presence and protection.

And he paid the fare thereof - Jonah describes circumstantially, how he took every step to his end. He went down, found a strongly built ship going where he wished, paid his fare, embarked. He seemed now to have done all. He had severed himself from the country where his office lay. He had no further step to take. Winds and waves would do the rest. He had but to be still. He went, only to be brought back again.

“Sin brings our soul into much senselessness. For as those overtaken by heaviness of head and drunkenness, are borne on simply and at random, and, be there pit or precipice or whatever else below them, they fall into it unawares; so too, they who fall into sin, intoxicated by their desire of the object, know not what they do, see nothing before them, present or future. Tell me, Fleest thou the Lord? Wait then a little, and thou shalt learn from the event, that thou canst not escape the hands of His servant, the sea. For as soon as he embarked, it too roused its waves and raised them up on high; and as a faithful servant, finding her fellow-slave stealing some of his master’s property, ceases not from giving endless trouble to those who take him in, until she recover him, so too the sea, finding and recognizing her fellow-servant, harasses the sailors unceasingly, raging, roaring, not dragging them to a tribunal but threatening to sink the vessel with all its unless they restore to her, her fellow-servant.”

“The sinner “arises,” because, will he, nill he, toil he must. If he shrinks from the way of God, because it is hard, he may not yet be idle. There is the way of ambition, of covetousness, of pleasure, to be trodden, which certainly are far harder. ‘We wearied ourselves (Wisdom 5:7),’ say the wicked, ‘in the way of wickedness and destruction, yea, we have gone through deserts where there lay no way; but the way of the Lord we have not known.’ Jonah would not arise, to go to Nineveh at God’s command; yet he must needs arise, to flee to Tarshish from before the presence of God. What good can he have who fleeth the Good? what light, who willingly forsaketh the Light? “He goes down to Joppa.” Wherever thou turnest, if thou depart from the will of God, thou goest down. Whatever glory, riches, power, honors, thou gainest, thou risest not a whit; the more thou advancest, while turned from God, the deeper and deeper thou goest down. Yet all these things are not had, without paying the price. At a price and with toil, he obtains what he desires; he receives nothing gratis, but, at great price purchases to himself storms, griefs, peril. There arises a great tempest in the sea, when various contradictory passions arise in the heart of the sinner, which take from him all tranquility and joy. There is a tempest in the sea, when God sends strong and dangerous disease, whereby the frame is in peril of being broken. There is a tempest in the sea, when, thro’ rivals or competitors for the same pleasures, or the injured, or the civil magistrate, his guilt is discovered, he is laden with infamy and odium, punished, withheld from his wonted pleasures. Psalms 107:23-27. “They who go down to the sea of this world, and do business in mighty waters - their soul melteth away because of trouble; they reel to and fro and stagger like a drunken man, and all their wisdom is swallowed up.”

Calvin's Commentary on the Bible

Jonah now relates how he sought hiding-places, that he might withdraw himself from the service of God; not that he deceived himself with such a gross notion, as that he would be no longer under the power of God, after having passed over the sea; but he intended to shun, as it were, the light of the present life, by proceeding to a foreign country. He was, no doubt, not only in a disturbed state of mind, when he formed such a purpose, but was utterly confused.

It may be asked, why Jonah thus avoided the command of God. The Jews, indulging in frigid trifles in divine things, say that he feared lest, when he came to Nineveh, he should be deprived of the prophetic spirit, as though he were not in the same danger by passing over the sea: this is very frivolous and puerile. And further, they blend things of no weight, when reasons sufficiently important present themselves to us.

It was first a new and unusual thing for Prophets to be drawn away from the chosen people, and sent to heathen nations. When Peter was sent to Cornelius, (Acts 10:17,) though he had been instructed as to the future call of the Gentiles, he yet doubted, he hesitated until he was driven as it were forcibly by a vision. What then must have come to the mind of Jonah? If only on account of one man the mind of Peter was disquieted, so as to think it an illusion, when he was sent a teacher to Cornelius, what must Jonah have thought, when he was sent to a city so populous? Hence novelty, doubtless, must have violently shaken the courage of the holy Prophet, and induced him to retake himself elsewhere, as one destitute of understanding. Again, doubt might have had an influence on him: for how could he have hoped that a people, who were notorious for their licentiousness, would be converted? He had indeed before an experience of the hardness of the chosen people. He had been faithfully engaged in his office, he had omitted nothing to confirm the worship of God and true religion among the people of Israel: but he had effected but little; and yet the Jews had been called from the womb. What then could he hope, when the Lord removed him to Nineveh? for unbridled licentiousness ruled there; there was also there extreme blindness, they had no knowledge of divine worship; in a word, they were sunk in extreme darkness, and the devil in every way reigned there. Doubt then must have broken down the spirit of Jonah, so that he disobeyed the command of God. Still further, the weakness of the flesh must have hindered him from following his legitimate call: “What then? even this, — I must go to the chief city of that monarchy, which at this day treads under its feet the whole earth; I must go there, a man obscure and despised; and then I must proclaim a message that will excite the greatest hatred, and instantly kindle the minds of men into rage; and what must I say to the Ninevites? ‘Ye are wicked men, God can no longer endure your impiety; there is, therefore, a dreadful vengeance near at hand.’ How shall I be received?” Jonah then, being still surrounded by the infirmities of the flesh, must have given way to fear, which dislodged the love of obedience.

And I have no doubt, in my own mind, but that Jonah discussed these things within himself, for he was not a log of wood. And doubtless it was not to no purpose, as I have already said, that he mentions that the city was great. God indeed sought to remove what might prove an hindrance, but Jonah, on the other hand, reasoned thus, — “I see that I am to have a fierce contest; nay, that such a number of people will fall on me, enough to overwhelm me a hundred times, as the Lord has not in vain foretold me that the city is great.” And though he might have had some hope, if they had been chastised, that they would give God his due honor; yet he confesses, that this hindrance came to his mind, which prevented him to proceed in the course of his calling. Hence doubt, as well as the fear of the flesh made Jonah to stumble, and novelty also, as I have already said, must have perplexed him; so that he preferred to go down, as it were, to the grave, than to undertake an office which apparently had no reason in its favor. For why were the Prophets sent, except to effect something by their labor, and to bring forth some fruit? but of this Jonah had no hope. Some authority was also allowed the Prophets, at least they were allowed the liberty of teaching; but Jonah thought that all entrance was closed up against him: and still more, Jonah thought that he was opposing the covenant of the Lord, who had chosen one people only; and he also thought that he was, as it were, fixed to his own land, when he was appointed a Teacher in his own country; he therefore could not remove elsewhere without feeling a great repugnance.

I hence think, that Jonah disobeyed the command of God, partly because the weakness of the flesh was an hindrance, partly because of the novelty of the message, and partly because he despaired of fruit, or of success to his teaching.

But he doubtless grievously transgressed: for the first rule, as to all our actions, is to follow the call of God. Though one may excel in heroic virtues, yet all his virtues are mere fumes, which shine before the eyes of men, except the object be to obey God. The call of God then, as I have said, holds the first place as to the conduct of men; and unless we lay this foundation, we do like him who would build a house in the air. Disordered then will be the whole course of our life, except God presides over and guides us, and raises up over us, as it were, his own banners. As then Jonah subverted the first and the only firm foundation of a right conduct, what could have remained for him? There is then no reason for us to extenuate his fault, for he could not have sinned more grievously than by forsaking God, in having refused to obey his call: it was, as it were to shake off the yoke; and this he confesses himself.

They therefore very childishly write who wish to be his apologists, since he twice condemns himself — Jonah rose up to flee from the presence of Jehovah —to go unto Tarshish from the presence of Jehovah. Why does he the second time repeat, from the presence of Jehovah? He meant, no doubt, to express here more distinctly his fault: and the repetition is indeed very emphatical: and it also proves clearly that it was not a slight offense, when Jonah retook himself elsewhere when he was sent to Nineveh. He could not indeed have departed from the Lord, for God fills heaven and earth; and, as I have said already, he was not fascinated by so gross an error as to think, that when he became a fugitive, he was beyond the reach of God’s hand. What then is to flee from the face of Jehovah, except it be that which he here confesses, that he fled from the presence of God, as though he wished, like runaway servants, to reject the government of God? Since then Jonah was carried away by this violent temptation, there is no reason why we should now try, by some vain and frivolous pretenses, to excuse his sin. This is one thing.

With regard to the word Tharsis, or Tharsisa, I doubt not but that it means Cilicia. There are those who think that it is the city Tarsus; but they are mistaken, for it is the name of a country. They are also mistaken who translate it, Sea; for Jonah intended not only to go to sea, but also to pass over into Cilicia, which is opposite to the Syrian Sea. But the Jews called that the Sea of Tarshish, as it appears from many passages, because there was very frequent sailing to that place. As then that transmarine country was more known to them than any other, and as they carried there their merchandise, and in their turn purchased their goods, they called that the Sea of Tarshish, as it is well known, as being near it.

Jonah then intended to flee into Cilicia, when the Lord would have sent him to Nineveh. It is said that he rose up to flee, and then, that he went down to Joppa, that he found there a ship, which was passing over to Tarshish, that he paid the fare, that he went down into the ship,to go with them into Cilicia: ⁽¹²⁾ now by all those expressions Jonah intimates that he was wholly fixed in his purpose, and that it was necessary that he should have been brought back by a strong hand; for he was touched by no repentance during his journey. Many things may indeed come to our minds when the call of God appears to us too burdensome. There is none of us, when service is to be performed to God, who does not roll this and that in his mind: “What will be the issue? how wilt thou reach the place where thou expectest to be? See what dangers await thee.” For Satan always comes forth, whenever we resolve to obey God; but we are to struggle in this case, and then repel what we see to be contrary to our calling. But Jonah shows that he was obstinately fixed in his purpose of fleeing: for he not only intended to go into Tarshish, but he actually went down to the city Joppa, which was nigh to Judea; and, therefore some think that Tarshish was Africa; but this is strained. Others divine it to be Thunetus or Carthage, as though indeed these cities were built at that time; but men are very bold in dreaming. But what need of giving a new meaning to this word against the most common usage of Scriptures when it is evident enough that Tarshish is Cilicia?

Now, when Jonah went down to Joppa, it was evident that he intended immediately to migrate from the land of Judah, and to pass over the sea: but by saying that he paid the fare, that he went down into the ship, that he might go, — by this gradual progress, he sets before us, as I have said, more fully his own perverseness; so that he admits that he not only resolutely purposed to reject the call of God, but that he also confirmed himself in it: and though there were many things to be done, which might have sometimes forced him to stand still, he yet constantly followed where his perverse and blind impulse led him. There is no doubt then, but that Jonah, in these distinct words sets himself forth as a fugitive, not only by one act, but by many acts.

Now, as to his flight, we must bear in mind what I have before said — that all flee away from the presence of God, who do not willingly obey his commandments; not that they can depart farther from him, but they seek, as far as they can, to confine God within narrow limits, and to exempt themselves from being subject to his power. No one indeed openly confesses this; yet the fact itself shows, that no one withdraws himself from obedience to God’s commands without seeking to diminish and, as it were, to take from him his power, so that he may no longer rule. Whosoever, then, do not willingly subject themselves to God, it is the same as though they would turn their backs on him and reject his authority that they may no more be under his power and dominion.

It is deserving of notice, that as Jonah represents himself as guilty before the whole world, so he intended by his example to show how great and detestable a sin it is, not to submit to the commands of God, and not to undertake whatever he enjoins, but to evade his authority. That he might then enhance the atrocity of his sin, he shows by his own example that we cannot rebel against God, without seeking, under some pretense or another to thrust him from his throne, and, at the same time, to confine him within certain limits that he may not include heaven and earth within his empire.

(12) On this success of Jonah in meeting with a ship, etc., Marckius has these appropriate remarks —
“God sometimes not only suffers the wicked to advance prosperously in their sins, but does not immediately restore the godly in their declensions; nay, he gives them every facility for a time in their downward course, in order that they may know themselves more, and that the glory of God may become thereby more manifest. Foolish then is the sinner, who, having begun life prosperously, concludes that the end will be equally happy.”

Matthew Henry’s remarks are of the same import, but still more striking — “Providence seemed to favor his design, and gave him an opportunity to escape: we may be out of the way of duty, and yet may meet with favorable gale. The ready way is not always the right way.”

Smith's Bible Commentary

Jonah

Now we come to that interesting prophet Jonah.

Now the word of the LORD came unto Jonah the son of Amittai, saying, Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me ( Jonah 1:1-2 ).

Nineveh, a great city; in fact, the historians say was the largest city in the ancient world. There is a reference later on in Jonah to Nineveh being three-days' journey. What is meant by that is that it took three days to walk through Nineveh. So going from one end of Nineveh to the other walking was a three-day journey. So it was indeed a great city. In fact, the population of Nineveh, no doubt, was quite large, because there were sixty thousand babies in Nineveh, so young as to not know their right hand from their left hand. Now, that is something children will usually learn about four or five years old. So having a population of sixty thousand, say under five, you can come to a rough estimate of what the total population of Nineveh might have been.

A great city, but the problem was, it was a wicked city. Nineveh was the capital of the Assyrian Empire. The Assyrians historically were extremely cruel people. History tells us how that the Assyrians would maim their enemies in war. How that they would desecrate the bodies of the victims of war, impelling them, maiming them, cutting off the ears of their prisoners, or cutting off the noses of the prisoners, or pulling out the tongues of the prisoners. They were horribly cruel inflicting grotesque type of maiming processes upon the prisoners of war that they would take. So that history tells us that there were cities that when surrounded by the Assyrian army and doomed to fall that the inhabitants of the cities would all commit suicide.

The Assyrian Empire was the empire that finally conquered the Northern Kingdom of Israel and they moved against the Southern Kingdom and surrounded Jerusalem. And had cut Jerusalem off and had Jerusalem under siege.

Sennacherib, the king of Assyria, sent the Rabshakeh to Hezekiah with threatening letters, blasphemous letters against God. And Hezekiah would take these letters in and would spread them out before the Lord and he'd say, "Look, Lord, what the guy is saying he is going to do." And the guy was promising how he was going to maim them and torture them and what he was going to do when they fell. And Hezekiah just spread the letters out before the Lord and said, "Look at these things that they are saying they are going to do. And Lord, they are able to do them." But all the while the prophet Isaiah was saying to Hezekiah, "Look Hezekiah, don't worry. God is going to take care of you. God is going to deliver you out of the hands of the Assyrians. They are going to be turned back by the hand of the Lord and the king of Assyria is going to be assassinated in his own land. So you don't have to worry, Hezekiah. Just trust in God; God will take care of it." But it was hard to trust in God, because here was this huge Assyrian army, over 185,000 men surrounding the city of Jerusalem. They were cut off from their supplies. And here they were coming up to the wall and they were yelling to the people, "Don't let Hezekiah deceive you saying, 'Trust in the Lord.' Where are the gods of the Israelites? Where are the gods of Syria? Where are the gods of these other nations that we have conquered? They weren't able to deliver them from our hand, and neither will your God deliver out of our hand. Don't believe the words of Hezekiah saying, 'Just trust in the Lord.'" And the men were there on the wall listening and trembling as these threats were being made. And they heard the blasphemes how they were going to cut off every man in Israel; torturing, maiming them. And inside Isaiah is saying, "Hey, keep cool. Hezekiah, don't worry. God is going to take care of it. God is going to deliver them into your hand. Don't worry, Hezekiah."

One morning when the children of Israel arose and went to the wall to look at the encampment of the Assyrians, behold, to their amazement the Assyrian forces were all dead corpses. One hundred and eighty-five thousand of them lay slain on the ground. That night the angel of the Lord had gone through the camp of the Assyrians and had destroyed them. King Sennacherib escaped back to Assyria, and as he went in the house of his god Rimmon, his two sons assassinated him and they fled to Armenia. And another son of Sennacherib began to reign in his stead. But the back of Assyria was broken.

Now at the point that God said to Jonah go to Nineveh, that great city, that wicked city and prophesy, was when Assyria was ascending in power. Assyria had not yet become the world-dominating power. There was a vying at this point between Egypt and Syria and Assyria, but gradually Assyria was gaining ascendancy and power, and they were becoming a real threat to Israel and to Judah at the time the Lord said to Jonah, "Go to Nineveh that great city and cry against it; for their wickedness is come up before Me."

But Jonah rose up to flee unto Tarshish from the presence of the LORD, and he went down to Joppa; and he found a ship going to Tarshish: so he paid the fare, and went down into it, to go with them unto Tarshish from the presence of the LORD ( Jonah 1:3 ).

Nineveh was east and north from Israel. Jonah went down and caught a ship going west. He is going to run from the call of God. Now God is calling him to go and preach to the Gentiles, something he did not want to do. Felt this nationalistic spirit--salvation is of the Jews; it is not for the Gentiles. He did not want to go to the Gentiles. And so he went to Joppa to escape the call of God to go to the Gentiles.

It is interesting that several years later in this very same port city of Joppa, as Peter was on the rooftop of the house of Simon the tanner, that he saw this sheet in a vision let down from heaven; tied at the corners with all manner of beast and creeping things on it. And the Lord said to Peter, "Rise, Peter, kill and eat." And when Peter objected saying, "Lord, I've never eaten anything that was unclean or common." God said, "Don't call that common which I have cleansed." After this thing happened three times, Peter wondered, "What in the world does this mean?" And the Lord spoke to him and said, "There are some men now down at the gate inquiring for you. Go with them and don't ask any questions. I'll tell you what to say." And there in Joppa is where Peter was called to take the gospel to the Gentiles. Interesting how things always seem to come back.

It was to Joppa that Jonah ran to catch a ship to escape preaching to the Gentiles. It was at Joppa that the Lord called Peter and said go to the Gentiles. And the door of the gospel was open to the Gentiles as God dealt with Peter there in Joppa.

Jonah was arising and seeking to flee from the presence of the Lord, heading for Tarshish. Biblical scholars are divided as to the location of Tarshish. Some say it is a part of Spain; others say it is England. The preponderance of scholars seem to favor England. Wherever Tarshish was, it was the furthest outpost of the known world at that time. It was the jumping off. You can't go any farther than Tarshish from the civilized world. It was the end. It was as far as you could go. Beyond Tarshish lay that wild, boisterous Atlantic, and out there somewhere that precipice, that chasm, that just the ships dropped off into oblivion. No ships ever came back from their voyages on the Atlantic. They surely must have gone over the edge of the world someplace and disappeared. So Tarshish was as far as you dared to go, and that is where Jonah was heading. "I'm going to get as far away from God as I can. I'll head for Tarshish. I'll hide from the call of God, from the presence of the Lord."

Now there are many people that do make the mistake of attempting to localize God, as though God dwells in one place as over against another place. As though God dwells here in the sanctuary more so than in your home. "Oh, I wanted to come to the church to pray so I could be close to God. I like to go up to the mountains to pray because I'm so much closer to God; five thousand feet." As though God were somewhere off in the vast universe. Of course, better yet if you could get into a balloon or into a U-2 or something, you get closer to God. Not so! God fills every place in this vast universe or in any other universe that exists.

The astrophysicists are talking about some interesting things in our universe. One of the interesting things that the astrophysicists speaks of is the black hole. Now, there are some interesting theories about these black holes. You see, all matter is made up of expanded atoms, or expanded atoms which are made up of electrons rotating around the protons in the nucleus of an atom. But there is much more space than solid material in atoms, so that if the proton of the hydrogen atom was the size of a basketball, the electron that revolves around it would be some three thousand miles away, to give you an idea of the amount of space that is in the atom of hydrogen. There is the proton, the electron revolving around it, but quite a vast space in between in comparison to the size of the proton and the electron. So that, they tell us, that there is more space in solid matter or in material than in solid matter. In fact, they say if all of the atoms in your body would collapse so that there was no space, just the solid material of the protons and electrons, you would be the size of a microscopic speck of dust. So suddenly, all of the atoms in your body would collapse, you'd say, "Hey, where'd they go?" and we'd have to get an electron microscope to find you. But the interesting thing is that this little microscopic speck of dust would weigh the same as you weigh. So you go to blow that dust off the table and it doesn't move.

Now they say if they started to compress the atoms in the earth...of course, we know Einstein's theory of relativity and then also of gravity, E= MC 2 . Now they say that if you would start compressing the earth, (you know we're eight thousand miles in diameter), so that you are four thousand miles from the center of the mass of the earth. Therefore, four thousand miles away from the center of the mass you weigh whatever the scales tell you you weigh. So let's say you ladies weigh 130 or 125 or whatever, and us fellows, (I'm not going to tell you what I weigh), but we weigh around two hundred, plus or minus, because we are four thousand miles away from the center of the earth, the center of the mass of the earth, and there is this pull towards the center of the mass. I'm being pulled towards the center of the earth, and that pull upon the mass of my body equals what I weigh.

Now, if we would start compressing the earth so that it was only four thousand miles in diameter instead of the eight thousand miles in diameter, as you are now only two thousand miles away from the center of the mass, the earth would still weigh the same as it weighs now. But your weight would go up tremendously, because you are closer now to the center of the mass. And being closer to the center of the mass your weight would now increase to where you would weigh several tons.

Now, if you continued to compress the earth until, say, it was the size of a baseball, then you would be so close to the center of the mass that you would weigh over one hundred million tons. Now, if you continue to compress the earth, you finally can press it so much that you create a black hole and the whole thing disappears, because now the center of gravity is so powerful that not even light can escape it. So all of the light now is going inward because it is being drawn by this powerful gravity and so now you have a black hole. And you pass this point in the compression to where the center of gravity becomes so great, or the power of gravity is so great that not even light can escape it. And that is the theory for the black holes that we have in the universe.

Now, if you would step into this black hole, according to some of the astrophysicists, you would enter into a whole new universe within this small black hole. You come out into a vast new universe in which, if you would take the object in that universe and begin to compress them, you could make other black holes in that universe. And when you have created the black hole, step into it and you'd enter out into another vast universe. Sounds like science fiction, doesn't it? But that is what the astrophysicists are telling us about these black holes.

Now, you see, in order for us to see things we have to have light, and what we see is reflected light off of the object. We don't see the object, but the light that is reflected by that object is what we behold. But if the gravity is so powerful that light doesn't reflect but it is drawn inward, the light can't escape then this creates the black hole. And it is created by the compression of atoms to the point that the center of gravity is so powerful within them that even light can't escape.

So Jonah is talking about escaping from the presence of God, but you can't. If you would enter into one of these black holes and enter into another whole new universe, you'd find God was there and He fills that whole universe.

Jesus said, "In My Father's house there are many mansions," in My Father's house. How vast is the Father's house? Vast enough that there are many mansions in it. Those mansions could even be universes within the black holes of the black holes of the black holes. Paul the apostle, when talking with the Epicurean philosophers there in the Areopagus, said unto them, "I perceive that you are very religious, for as I have been walking through your streets I have observed all of the altars that you have made to the gods. And on one corner I saw an altar and the inscription was to the unknown god. This is the God that I'd like to talk to you about, because He is the one who has created the heaven and the earth and everything that is in them and in Him we live, we move, we have our being." I'm surrounded by God. I can't escape God. Wherever I am I'm surrounded by God.

David the psalmist said, "If I ascend into heaven thou art there: if I descend into hell thou art there. If I take the wings of the morning, and flee to the uttermost parts of the sea, even there You lead me" ( Psalms 139:8-10 ). I can't get away from God. I'm surrounded by God, and thus, it is wrong for you to think of God in a local situation.

Now when I was in Sunday school, the Sunday school teacher taught us that it was evil to go to shows. And they told us the story of the little boy who went by the theatre and saw on the marquis the show that was playing and oh he wanted to go in and see it. And he was tempted to go in and see it, but he knew that the Lord wouldn't want him in there, and if the rapture would come, if he were in there would surely not be taken. And I had that boogieman over my head when I was a child. And so he said, "Lord, if you wouldn't mind waiting outside, I'll be with You in an hour and a half," as though we can leave the presence of the Lord, or as though we do leave the presence of the Lord when we turn our backs upon God. Not so, I'm always surrounded by God no matter where I am. And I think that this is an important concept that we need to be aware of. I don't escape God.

When Ben-Hadad was questioning his generals because of the apparent security leak... He had the same problems that Reagan had only of a different sort, because his generals said to him, "Listen, we're true to you. We're not leaking out this security information. The problem is there is a prophet over there in Israel and you can't even talk to your wife in bed but what he doesn't know what you are saying to her." Now how did the prophet know? Because God was revealing it to him. You see, you don't escape God. I don't care where you are. You cannot escape God.

Now, it was a deceptive lie for Jonah to think that he could escape God. It was a deceptive lie to think that he would be better off running from God and running from the call of God. That was a deception and that was a lie. Many people live under that same delusion. "I would be better off if I could just escape the will of God for my life. I can determine what is best for me better than God can determine. I know what is better for the people of God than God does. If I go to Nineveh and preach the gospel to those Gentiles, if they believe and repent, then God being the softy that He is, being merciful as He is, will probably forgive them and not destroy them. And if they are not destroyed then they are apt to destroy our people. I'm not going. I'm heading for Tarshish. I'm going to get as far away from Nineveh as is humanly possible."

So he went down to Joppa to flee to Tarshish from the presence of the Lord. And he got a ship and paid the fare; went down in the hull to flee from the presence of the Lord.

But the LORD sent out a great wind in the sea, and there was a mighty tempest in the sea, so that the ship was being broken. Then the mariners [the sailors] were afraid, and cried every man unto his god, and they cast forth the cargo that was in the ship on into the sea, in order to lighten it. But Jonah was gone down in the sides of the ship; and he lay, and was fast asleep ( Jonah 1:4-5 ).

Now people are troubled because of the miraculous aspects of the book of Jonah. But usually the part that troubles them most is the fact that he was swallowed by the great fish. But in reality, here are the evidences of God's hand even before we ever get to the fish. The storm that came up was sent from God. A miraculous kind of a storm in that God sent it. But then Jonah able to sleep through the storm has to be some kind of a miracle also. Have you ever been out in a boat in a storm being tossed? And down in the ship fast asleep.

So that the shipmaster came to him, and said, What do you mean by this, O sleeper? arise, and call on your God, if so be that God will think upon us, and we perish not. And they said every one to his fellow, Come on, let us cast lots, that we may know for whose cause this evil is upon us. So they cast lots, and [another miracle] the lot fell on Jonah. So they said unto him, Tell us, we pray thee, why has this evil come upon us; What is your occupation? Where do you come from? what is your country? from what people are you? And Jonah said unto them, I am a Hebrew; and I fear Yahweh, the God of heaven, which has made the sea and the dry land ( Jonah 1:6-9 ).

I fear the great God, Yahweh, the Creator of the universe.

Francis Schaeffer says that the term god is being so commonly used by people today without definition, that as we speak of God we need to become more definitive. And we probably should say, "The living God, the Creator of the heaven and the earth," so that we define to people the God that we are talking about, because there are so many gods. And people use the term God so freely, and so liberally to express almost anything.

So here he defines Yahweh who made the sea and the land.

Then were the men exceedingly afraid, and they said unto him, Why have you done this? For the men knew that he had fled from the presence of the LORD, because he had told them ( Jonah 1:10 ).

He told them that he was trying to flee from the presence of God, from the call of God to go to the Gentiles and preach to them.

Then said they unto him, What shall we do unto you, that the sea may be calm? for the sea wrought, and was tempestuous. And he said unto them, Just throw me overboard; and the sea will be calm: for I know that it is for my sake that this great tempest is come upon you. Nevertheless ( Jonah 1:11-13 )

Because he had paid his fare and it wasn't polite to throw over fare-paying passengers.

the men rowed hard to bring the ship to land; but they could not: for the sea wrought, and was tempestuous against them. Wherefore they cried unto Yahweh, and said, We beseech thee, O Yahweh, we beseech thee, let us not perish for this man's life, and don't lay upon us innocent blood: for thou, O Yahweh, has done as has pleased thee ( Jonah 1:13-14 ).

God don't blame us. We're going to throw this guy over. We don't want to perish for him, but God, don't blame us for throwing him over, because You're the one that has brought all of this because of him. So God, have mercy on us when we throw him overboard.

So they took up Jonah, and cast him forth into the sea: and [the next miracle] the sea ceased her raging ( Jonah 1:15 ).

You see the miraculous is interwoven all the way through the book of Jonah.

Then the men when they saw this they reverenced the LORD exceedingly, and they offered a sacrifice unto the LORD, and they made vows ( Jonah 1:16 ).

I imagine there was quite a scene on that ship when they saw all of this.

Now the LORD prepared [more accurately, appointed] a great fish to swallow up Jonah. And Jonah was in the belly of the fish for three days and three nights ( Jonah 1:17 ).

The Lord appointed a great fish. What kind of fish was it? The Bible doesn't tell us. Whether or not it was one of the sperm whales or whether or not it was a great shark, or whatever, it doesn't matter. I believe it did happen, because it is here in the Word of God.

Now here is where, of course, the biblical critics have a field day and you can read in so many Bible commentaries and in Bible dictionaries of the legend of Jonah or of the myth of Jonah. Or you can read men's endeavors to give some kind of a plausible, natural explanation of how really it wasn't a fish, but some other ship came along and the captain pulled Jonah out of the water. And it so happened he was going back towards Joppa and so he gave him a ride back, and he got back safely. And you can read a lot of natural explanations of man who are endeavoring to remove the supernatural from the story.

The real problem with the book of Jonah is that Jesus believed it. That is the problem for the critics of the book of Jonah. And I will personally cast my lot with Jesus than with all of the critics that I have ever read. I believe that Jesus knew better than these supposed wise scholars who write with the earthly wisdom of man in their endeavors to discount the miraculous aspects of God.

Jesus made a couple of references to Jonah. The one refers to Jonah's experience in this fish. "And as Jonah was three days and three nights in the belly of the whale, so shall the Son of man be three days and three nights in the heart of the earth" ( Matthew 12:40 ). Jesus gave that to the scribes and Pharisees who were asking Him for a sign. After He had been doing all of the miracles, they said, "Show us a sign that You're the Messiah." Jesus said, "A wicked and an adulterous generation seeks after a sign but no sign will be given except the sign of the prophet Jonah" ( Matthew 16:4 ), "for as Jonah was three days and three nights in the belly of the whale, so shall the Son of man be three days and three nights in the heart of the earth." And so Jesus refers to Jonah's experience as a real, literal experience, and thus I accept it as a real, literal experience. And I have no problem accepting it as a real, literal experience.

For I believe that God has created creatures of which we know nothing about that are surely capable of swallowing a man and retaining him for a period of time. I have no problem with God's ability to create. As I look at the vast creation of God, really I have no problem with creation. They talk of a whale's throat being too small to swallow a man. Well, that's some species of whales, but there is the sperm whale in which they have found the arms of squid that are five feet in diameter in their stomachs, so evidently they swallowed that portion of the squid. There must be gigantic squid in the oceans that we have never seen. In fact, they have found on whales the imprints of the suction cups of squid that are one foot in diameter, giant squid down there in the depths of the ocean. I would personally love to see a whale and a squid going at it. Boy, if you could get that on film how exciting that would be. One of these giant squid with suction cups a foot in diameter and a five foot in diameter on their tentacles. God has created some interesting creatures that we have not yet seen dwelling, no doubt, in the depths of the seas.

God said to Job, He said, "Hey, Job, you think you know so much, tell Me, have you seen this and that and the other?" And God rings off some of these things. Hey, it's beyond my dimensions. It is beyond my realm.

So Jonah was three days and three nights here in the belly of this great fish.

"

Dr. Constable's Expository Notes

A. Jonah’s attempt to flee from God 1:1-3

The story opens with God commissioning His prophet and Jonah rebelling against His will.

Dr. Constable's Expository Notes

Tarshish was the name of a great-grandson of Noah through Noah’s son Japheth and Japheth’s son Javan (Genesis 10:1-4). From then on in the Old Testament the name describes both the descendants of this man and the territory where they settled (cf. 1 Kings 10:22; 1 Kings 22:48; 1 Chronicles 7:10). The territory was evidently a long distance from Israel and on the Atlantic coast of southwest Spain (cf. Jonah 4:2; Isaiah 66:19). [Note: See the map in Alexander, p. 49.] It also contained mineral deposits that its residents mined and exported to Tyre and probably other places (Jeremiah 10:9; Ezekiel 27:12). Since the Hebrew word tarshishu means smelting place or refinery, the Jews referred to several such places on the Mediterranean coast by this name. [Note: The New Bible Dictionary, 1962 ed., s.v. "Tarshish," by J. A. Thompson.] Similarly several towns along the coastlands of English-speaking nations today bear the name "Portland." Therefore it is probably impossible to locate the exact spot that Jonah proposed to visit. The identification of Tarshish with Spain is very old going back to Herodotus, the Greek historian, who referred to a Tartessus in Spain. [Note: Ibid.] This site was about 2500 miles west of Joppa. In any case, Jonah sought to flee by ship from Joppa on Israel’s Mediterranean coast and to go to some remote destination that lay in the opposite direction from Nineveh. Joppa stood about 35 miles southwest of Samaria, the capital of the Northern Kingdom. Nineveh lay about 550 miles northeast of Samaria.

"Jonah the believer is disgruntled with his calling. (Whoever thought a missionary would be disgruntled-except a fellow missionary!)" [Note: Joyce Baldwin, "Jonah," in The Minor Prophets, p. 543.]

Why did Jonah leave Israel? He evidently concluded that if he ran away God would select another prophet rather than track him down and make him go to Nineveh. By going in the opposite direction from Nineveh, as far from Nineveh as was then possible, Jonah seems to have been trying to get as far away from the judgment he thought the Lord would bring on that city as he could. In short, he seems to have been trying to run away from the Lord’s calling and to preserve his own safety at the same time. This is the only instance in Scripture of a prophet disobeying God’s call (cf. Amos 3:8 for the typical response).

However it was "the presence of the Lord" localized in the Promised Land, mentioned twice in this verse for emphasis, that Jonah sought to escape more than anything. Specifically it was God’s influence over him. He probably knew that he could not remove himself from the literal presence of the omnipresent God.

"To be a prophet was not necessarily to be a great theologian. God chooses whom he will, whether trained professional specialist or not (cf. Amos 7:14-15)." [Note: Stuart, p. 466.]

There is a chiasm in this verse. It begins and ends with references to going to Tarshish from the Lord’s presence. In the center is another reference to going to Tarshish. This structure stresses the fact that Jonah defiantly repudiated God’s call.

Perhaps we can appreciate how Jonah felt about his commission if we compare a similar case. Suppose God called some Jew living during the Hitler regime to go to Berlin and prophesy publicly that God was going to destroy Nazi Germany unless the Germans repented. The possibility of the Germans repenting and God withholding judgment on them would have been totally repugnant to such a Jew. His racial patriotism would have conflicted with his fidelity to God just as Jonah’s did. [Note: Gaebelein, p. 72.]

"In this brief introduction to the book the reader learns three central things: (1) who Jonah was; (2) what Yahweh wanted him to do; (3) Jonah’s response. Thus are introduced the main characters of the story, i.e., Jonah and God; and the situation around which the story revolves, i.e., Jonah’s unwillingness to carry out a divine commission which he finds odious." [Note: Stuart, p. 452.]

Many servants of the Lord throughout history have mistakenly thought that they could get away from the Lord and escape the consequences of His actions by changing their location. This book teaches us that that is not possible (cf. Psalms 139:7-10).

"It’s possible to be out of the will of God and still have circumstances appear to be working on your behalf." [Note: Wiersbe, pp. 378-79.]

"An officer in an army may resign the commission of his president or king, but an ambassador of the Lord is on a different basis. His service is for life, and he may not repudiate it without the danger of incurring God’s discipline." [Note: Gaebelein, p. 74.]

Gill's Exposition of the Whole Bible

But Jonah rose up to flee unto Tarshish from the presence of the Lord,.... He was not obedient to the heavenly vision; he rose up, but not to go to Nineveh, but to Tarshish, the reverse of it; to the sea, as the Targum, the Mediterranean sea, which lay west, as Nineveh was to the east. Tarshish sometimes is used for the sea; see Psalms 48:7; he determined to go to sea; he did not care where, or to what place he might find a ship bound; or to Tarsus in Cilicia, the birthplace of the Apostle Paul, Acts 22:3; so Josephus q and Saadiah Gaon; or to Tunis in Africa, as R. Melasser in Aben Ezra; or to Carthage, as Theodoret, and others; or Tartessus in Spain, as others. Among this difference of interpreters, it is hard to say what place it was: it seems best to understand it of Tarsus. The prophet had better knowledge of God, and of the perfections of his nature, than to imagine he could flee from his general presence, which is everywhere, and from which there is no fleeing, Psalms 139:7; but his view was to flee out of that land where he granted his special presence to his people; and from that place where were the symbols of his presence, the ark, the mercy seat, and cherubim, and in which he stood, and ministered before the Lord; but now upon this order left his post, and deserted his station. The reasons given of his conduct are various. The Jewish writers suppose that he concerned more for the glory of Israel than the glory of God; that he was fearful, should he do as he was bid, the word of the Lord would be carried from Judea into the Gentile world, and there remain; that he was of opinion that the Heathens would repent of their sins at his preaching, though Israel did not, which would turn to the reproach and condemnation of the latter; see Matthew 12:41; and that he knew that the spirit of prophecy did not dwell upon any out of the land of Israel, and therefore got as fast as he could out of it, that he might not be further urged with such a message; which notion is confuted by the instances of Jeremiah, Ezekiel, and Daniel; to this, sense the Targum inclines, which adds,

"lest he should prophesy in the name of the Lord:''

but there is no need to seek for reasons, and which are given by others; such as going out of his own country into a foreign one; the length of the journey; the opposition and difficulties he might expect to meet with; and the risk he should run of his life, by prophesying in and against the metropolis of the Assyrian empire, where the king's court and palace were; and he not only a Heathen, but a sovereign and arbitrary prince; when the true reasons are suggested by the prophet himself; as that he supposed the people would repent; he knew that God was gracious and merciful, and upon their repentance would not inflict the punishment pronounced; and he should be reckoned a false prophet, Jonah 4:2;

and went down to Joppa; a seaport town in the tribe of Dan, upon the Mediterranean sea, where was a haven of ships, formerly called Japho,

Joshua 19:16; at this time Joppa, as it was in the times of the apostles: here Peter raised Dorcas to life, and from hence he was sent for by Cornelius, Acts 9:36; it is now called Jaffa; of which Monsieur Thevenot r says,

"it is a town built upon the top of a rock, whereof there remains no more at present but some towers; and the port of it was at the foot of the said rock.--It is at present a place of few inhabitants; and all that is to be seen of it is a little castle with two towers, one round, and another square; and a great tower separate from it on one side. There are no houses by the seaside, but five grottos cut in the rock, of which the fourth is in a place of retreat for Christians.--There is a harbour still in the same place where it was formerly; but there is so little water in it, that none but small barks can enter.''

It was a very ancient city, said s to be older than the flood; and built on a hill so high, that Strabo says t Jerusalem might be seen from thence, which was forty miles from it. It had its name from Jope the daughter of Aeolus, the wife of Cepheus, the founder of it u. Jonah went thither, either from Jerusalem, or from Gathhepher, as Kimchi and Ben Melech observe: if from the former, it was forty miles to Joppa, as Jerom says; and if from the latter, it is supposed to be about fifty: a journey of this length must be some time in performing, which shows with what deliberation and resolution he sinned in disobeying the divine command:

and he found a ship going to Tarshish; just ready to put to sea, and bound for this place: Providence seemed to favour him, and answer to his wishes; from whence it may be observed, that the goodness of an action, and its acceptableness to God, are not to be concluded from its wished for success:

so he paid the fare thereof; the freight of the ship; the whole of it, according to Jarchi; that haste and a quicker dispatch might be made, and no stay for passengers or goods; but that it might be put under, sail directly, and he be the sooner out of the land; which, if true, would show him to be a man of substance; and agrees with a notion of the Jews, and serves to illustrate and confirm it, that the spirit of prophecy does not dwell upon any but a rich man; for which reason the above interpreter catches at it; but Aben Ezra more truly observes, that he paid his part, what came to his share, what was usual to be paid for a passage to such a place: and whereas it might be usual then, as now, not to pay till they were arrived at port, and went out of the ship; he paid his fare at entrance, to secure his passage, lest through any pretence he should not be took in upon sailing; so determined was he to fly from God, and disobey his orders:

and went down into it, to go with them unto Tarshish from the presence of the Lord; having paid his fare, he entered the ship directly, lest he should be left behind; and went down into the cabin perhaps, to go along with the mariners and merchants, all Heathens to Tarshish, whither they were bound, in order to be clear of any fresh order from the Lord, to go and prophesy against Nineveh: here again the Targum adds,

"lest he should prophesy in the name of the Lord.''

q Antiqu. l. 9. c. 10. sect. 2. r Travels, par. 1. B. 2. c. 52. p. 208. s Plin. Nat. Hist. l. 5. c. 13. t Geograph. l. 16. p. 522. u Stephanus apud Reland. Palestina Illustrata, tom. 2. p. 865.

Henry's Complete Commentary on the Bible

      1 Now the word of the LORD came unto Jonah the son of Amittai, saying,   2 Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me.   3 But Jonah rose up to flee unto Tarshish from the presence of the LORD, and went down to Joppa; and he found a ship going to Tarshish: so he paid the fare thereof, and went down into it, to go with them unto Tarshish from the presence of the LORD.

      Observe, 1. The honour God put upon Jonah, in giving him a commission to go and prophesy against Nineveh. Jonah signifies a dove, a proper name for all God's prophets, all his people, who ought to be harmless as doves, and to mourn as doves for the sins and calamities of the land. His father's name was Amittai--My truth; for God's prophets should be sons of truth. To him the word of the Lord came--to him it was (so the word signifies), for God's word is a real thing; men's words are but wind, but God's words are substance. He has been before acquainted with the word of the Lord, and knew his voice from that of a stranger; the orders now given him were, Arise, go to Nineveh, that great city,Jonah 1:2; Jonah 1:2. Nineveh was at this time the metropolis of the Assyrian monarchy, an eminent city (Genesis 10:11), a great city, that great city, forty-eight miles in compass (some make it much more), great in the number of the inhabitants, as appears by the multitude of infants in it (Jonah 4:11; Jonah 4:11), great in wealth (there was no end of its store, Nahum 2:9), great in power and dominion; it was the city that for some time ruled over the kings of the earth. But great cities, as well as great men, are under God's government and judgment. Nineveh was a great city, and yet a heathen city, without the knowledge and worship of the true God. How many great cities and great nations are there that sit in darkness and in the valley of the shadow of death! This great city was a wicked city: Their wickedness has come up before me (their malice, so some read it); their wickedness was presumptuous, and they sinned with a high hand. It is sad to think what a great deal of sin is committed in great cities, where there are many sinners, who are not only all sinners, but making one another sin. Their wickedness has come up, that is, it has come to a high degree, to the highest pitch; the measure of it is full to the brim; their wickedness has come up, as that of Sodom, Genesis 18:20; Genesis 18:21. It has come up before me--to my face (so the word is); it is a bold and open affront to God; it is sinning against him, in his sight; therefore Jonah must cry against it; he must witness against their great wickedness, and must warn them of the destruction that was coming upon them for it. God is coming forth against it, and he sends Jonah before, to proclaim war, and to sound an alarm. Cry aloud, spare not. He must not whisper his message in a corner, but publish it in the streets of Nineveh; he that hath ears let him hear what God has to say by his prophet against that wicked city. When the cry of sin comes up to God the cry of vengeance comes out against the sinner. He must go to Nineveh, and cry there upon the spot against the wickedness of it. Other prophets were ordered to send messages to the neighbouring nations, and the prophecy of Nahum is particularly the burden of Nineveh; but Jonah must go and carry the message himself: "Arise quickly; apply thyself to the business with speed and courage, and the resolution that becomes a prophet; arise, and go to Nineveh." Those that go on God's errands must rise and go, must stir themselves to the work cut out for them. The prophets were sent first to the lost sheep of the house of Israel, yet not to them only; they had the children's bread, but Nineveh eats of the crumbs. 2. The dishonour Jonah did to God in refusing to obey his orders, and to go on the errand on which he was sent (Jonah 1:3; Jonah 1:3): But Jonah, instead of rising to go to Nineveh, rose up to flee to Tarshish, to the sea, not bound for any port, but desirous to get away from the presence of the Lord; and, if he might but do that, he card not whither he went, not as if he thought he could go any where from under the eye of God's inspection, but from his special presence, from the spirit of prophecy, which, when it put him upon this work, he thought himself haunted with, and coveted to get out of the hearing of. Some think Jonah went upon the opinion of some of the Jews that the spirit of prophecy was confined to the land of Israel (which in Ezekiel and Daniel was effectually proved to be a mistake), and therefore he hoped he should get clear of it if he could but get out of the borders of that land. (1.) Jonah would not go to Nineveh to cry against it either because it was a long and dangerous journey thither, and in a road he knew not, or because he was afraid it would be as much as his life was worth to deliver such an ungrateful message to that great and potent city. He consulted with flesh and blood, and declined the embassy because he could not go with safety, or because he was jealous for the prerogatives of his country, and not willing that any other nation should share in the honour of divine revelation; he feared it would be the beginning of the removal of the kingdom of God from the Jews to another nation, that would bring forth more of the fruits of it. He owns himself (Jonah 4:2; Jonah 4:2) that the reason of his aversion to this journey was because he foresaw that the Ninevites would repent, and God would forgive them and take them into favour, which would be a slur upon the people of Israel, who had been so long a peculiar people to God. (2.) He therefore went to Tarshish, to Tarsus in Cilicia (so some), probably because he had friends and relations there, with whom he hoped for some time to sojourn. He went to Joppa, a famous seaport in the land of Israel, in quest of a ship bound for Tarshish, and there he found one. Providence seemed to favour his design, and give him an opportunity to escape. We may be out of the way of duty and yet may meet with a favourable gale. The ready way is not always the right way. He found the ship just ready to weigh anchor perhaps, and to set sail for Tarshish, and so he lost no time. Or, perhaps, he went to Tarshish because he found the ship going thither; otherwise all places were alike to him. He did not think himself out of his way, the way he would go, provided he was not in his way, the way he should go. So he paid the fare thereof; for he did not regard the charge, so he could but gain his point, and get to a distance from the presence of the Lord. He went with them, with the mariners, with the passengers, with the merchants, whoever they were that were going to Tarshish. Jonah, forgetting his dignity as well as his duty, herded with them, and went down into the ship to go with them to Tarshish. See what the best of men are when God leaves them to themselves, and what need we have, when the word of the Lord comes to us, to have the Spirit of the Lord come along with the word, to bring every thought within us into obedience to it. The prophet Isaiah owns that therefore he was not rebellious, neither turned away back, because God not only spoke to him, but opened his ear,Isaiah 50:5. Let us learn hence to cease from man, and not to be too confident either of ourselves or others in a time of trial; but let him that thinks he stands take heed lest he fall.