Teks -- Jonah 1:3 (NET)

1:3 Instead, Jonah immediately headed off to Tarshish to escape from the commission of the Lord. He traveled to Joppa and found a merchant ship heading to Tarshish. So he paid the fare and went aboard it to go with them to Tarshish far away from the Lord.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Jon 1:3 - From the presence

From the place where God usually had shewed himself present, by revealing his word and will to his prophets. Perhaps he might think God would not put him upon this work, when he was got into a strange country.

JFB: Jon 1:3 - flee

Jonah's motive for flight is hinted at in Jon 4:2 : fear that after venturing on such a dangerous commission to so powerful a heathen city, his prophetical threats should be set aside by God's "repenting of the evil," just as God had so long spared Israel notwithstanding so many provocations, and so he should seem a false prophet. Besides, he may have felt it beneath him to discharge a commission to a foreign idolatrous nation, whose destruction he desired rather than their repentance. This is the only case of a prophet, charged with a prophetical message, concealing it.

JFB: Jon 1:3 - from the presence of the Lord

(Compare Gen 4:16). Jonah thought in fleeing from the land of Israel, where Jehovah was peculiarly present, that he should escape from Jehovah's prophecy-inspiring influence. He probably knew the truth stated in Psa 139:7-10, but virtually ignored it (compare Gen 3:8-10; Jer 23:24).

JFB: Jon 1:3 - went down

Appropriate in going from land to the sea (Psa 107:23).

JFB: Jon 1:3 - Joppa

Now Jaffa, in the region of Dan; a harbor as early as Solomon's time (2Ch 2:16).

JFB: Jon 1:3 - Tarshish

Tartessus in Spain; in the farthest west at the greatest distance from Nineveh in the east.

Clarke: Jon 1:3 - To flee unto Tarshish

To flee unto Tarshish - Some say Tartessus, in Spain, near the straits of Gibraltar, others, Tarsus, in Cilicia; and others, Taprobana, or the island of Ceylon, formerly called Taprobah; and Tabrobavagh in Sanscrit, to the present day

Clarke: Jon 1:3 - And went down to Joppa

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 valor of Perseus. It is the nearest port to Jerusalem on that side of the Mediterranean

Clarke: Jon 1:3 - And he found a ship

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

Clarke: Jon 1:3 - He paid the fare thereof

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

Clarke: Jon 1:3 - From the presence of the Lord

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.

Calvin: Jon 1:3 - NO PHRASE

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, (Act 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.

Defender: Jon 1:3 - Tarshish

Tarshish was a distant seaport, so far away that a round trip from Israel apparently took three years (1Ki 10:22). The location of Tarshish is commonly thought to have been in either Spain or Great Britain, but the exotic nature of cargoes from there, carried in the ships of the Phoenician king Hiram of Tyre (2Ch 9:21), might indicate a location either in central Africa or east Asia. More evidence is accumulating that the Phoenicians may have sailed all over the world."

TSK: Jon 1:3 - to flee // from // Joppa // Tarshish

to flee : Jon 4:2; Exo 4:13, Exo 4:14; 1Ki 19:3, 1Ki 19:9; Jer 20:7-9; Eze 3:14; Luk 9:62; Act 15:38, Act 26:19; 1Co 9:16

from : Gen 3:8, Gen 4:16; Job 1:12, Job 2:7; Psa 139:7-12; 2Th 1:9

Joppa : Jos 19:46; 2Ch 2:16; Act 9:36

Tarshish : As Jonah embarked at Joppa, a seaport on the Mediterranean, it was probably either Tarsus in Cilicia, or rather Tartessus in Spain, to which he intended to flee. When we reflect how such a message would be received in the streets of London at this day, we shall not wonder at the prophet’ s reluctance to announce the destruction of the proud and idolatrous Nineveh. Isa 2:16, Isa 23:1, Isa 23:6, Isa 23:10, Isa 60:9; Eze 27:12

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Jon 1:3 - But // Jonah rose up // To flee // Unto Tarshish // From the presence of the Lord // Going // Tarshish // Paid the fare // Went down into it

But Heb. And .

Jonah rose up: he was commanded to arise, Jon 1:2 , so here Jonah did, but it was to run from his business, not to do it; it was a rising against God.

To flee: whatever was the cause which moved Jonah to do this, it is strange that he should fall into a fixed opinion that he might, and a fixed resolution that he would, thus flee from his God and from his duty.

Unto Tarshish to sea, as some, but this seemeth too rambling a humour: to Cilicia, say others, and particularly to Tarsus, no mean city of Cilicia, Act 21:39 ; others say it was Tunis or Carthage in Africa, to which Jonah minded to flee; either of these carry such probability with them, that we will not determine for our reader.

From the presence of the Lord: I cannot suppose that Jonah dreamed of fleeing from the omnipresence of God, he knew how David described this, Psa 139:7-12 , and natural reason told him he could never flee from this; but this presence of God is to be interpreted of the place where God usually had showed himself present by revealing his word and will to his prophets, who are servants to the Lord, and as such did stand before the Lord ready to receive his commands: now this command to Jonah being displeasing to him, and yet whilst he was in his own country, the valley of vision, he is still put upon the work, now he resolves to shift off the work by shifting place; perhaps he might think God would not put him upon it when he was gotten into a strange and remote country, where were no prophets, nor prophetic impulses. Joppa ; a well-known haven on the-Mediterranean, now called Jaffa, anciently Japho, Jos 19:46 .

Going bound for, and ready to set sail for, the place he designed.

Tarshish Carthage or Tunis, or Tarsus in Cilicia.

Paid the fare forthwith agreed. with the master of the ship, and, though unusual, paid presently, staid not till he came to the port designed.

Went down into it immediately went a ship-board, and in a melancholy, discomposed humour gets into a cabin, or under deck, to go with them; waiting the time when they should go, that he might be sure to go with them.

From the presence of the Lord: see above.

PBC: Jon 1:3

Jonah thought to flee from the Lord and thereby avoid doing the bidding of the Lord. He sought to leave the presence of the Lord. He purchased his ticket, paying for it from his own resources. Now the Lord had told Jonah, " Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me." - Jon 1:2. Man goes to great lengths to run from the Lord, but the Lord goes to greater lengths to retrieve him.

Jonah thought to flee from the presence of the Lord, but the Lord is everywhere present and nowhere absent. Fleeing from the Lord is like trying to draw a round square. It is a logical impossibility, for God is omnipresent- everywhere- and we cannot escape from someone who is everywhere. Ps 139:7-12

247

Haydock: Jon 1:3 - Tharsis // Joppe // Lord

Tharsis. Which some take to be Tharsus of Cilicia, others to be Tartessus of Spain, others to be Carthage. (Challoner) ---

Joppe, now Jaffa, (Menochius) a miserable seaport. (Haydock) ---

It was formerly the best near Jerusalem, (2 Paralipomenon ii. 16.) though very dangerous. (Josephus, Jewish Wars iii. 15. or 29.) ---

It is said to have been built before "the inundation" of the world, (Mela. i. 11.) and was famous for the adventure of Andromeda, rescued by Perseus from a sea monster. (Pliny, [Natural History?] v. 13.) (Calmet) ---

Lord. He feared being accounted a false prophet, (Worthington) knowing how much God was inclined to shew mercy, (chap. iv. 2.) and being disheartened at the difficulty of the undertaking, like Moses and Gedeon. (Calmet) ---

He might also think that if the Ninivites repented, it would be a reflection on the obstinacy of the Jews. (St. Gregory, Mor. vi. 13.) (St. Jerome)

Gill: Jon 1:3 - 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

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 Psa 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, Act 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, Psa 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 Mat 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, Jon 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, Jos 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, Act 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.''