Verse-by-Verse Bible Commentary
Jonah 2:7

Clarke's Commentary

Verse Jonah 2:7. When my soul fainted — When I had given up all hope of life.

My prayer came in unto thee — Here prayer is personified, and is represented as a messenger going from the distressed, and entering into the temple of God, and standing before him. This is a very fine and delicate image. This clause is one of those which I suppose the prophet to have added when he penned this prayer.

Bridgeway Bible Commentary

2:1-10 A PSALM OF THANKSGIVING

Jonah regained consciousness inside the great fish. This almost unbelievable experience caused him to believe that it was God’s way of saving his life. From inside the fish he then thanked God for saving him from drowning. He seems to have remembered phrases from various psalms and prayers used in temple worship, and he brought these together to form his own prayer of thanksgiving.
In the opening words of the psalm Jonah recalled his prayer of desperation as he found himself overcome by the rough seas. He was sinking into what he feared was the world of the dead (2:1-3). As he sank deeper, the pressure of water increased and he could feel himself losing consciousness. He felt that his end had come and that he would be cut off from God for ever (4-6). The next thing he knew was that he was alive, inside the great fish. God had answered his prayer and saved him (7-8).
Jonah had no idea how he would return to the world of his fellow human beings, but he knew that if God had done this much for him, the same God would finish his work and save him fully. In confidence he offered thanks for his salvation, even though it was still not complete. God rewarded his faith and gratitude by delivering him from the fish (9-10).
Various attempts have been made to prove and disprove that a person could be swallowed by a great fish or whale and still live. Regardless of these arguments, the events described in Jonah were still the miraculous work of God. It was highly unlikely that such an animal should have been at the spot where Jonah was thrown overboard, that it should have swallowed him, and that the place it vomited him up should have been near the mainland shore. The entire course of events to this point, as well as what was to follow, was a demonstration of God’s sovereignty. He had complete power over the natural world, he was in control of events, and he showed mercy on sinners.

Coffman's Commentaries on the Bible

“When my soul fainted within me, I remembered Jehovah; and my prayer came in unto thee, into thy holy temple.”

See under Jonah 2:4 for the significance of this reference to the temple in Jerusalem as still standing. There is no dependability whatever in denials that this is a reference to that temple. Griffiths asserted that, “This is probably not the literal Jerusalem temple”;Michael C. Griffiths, op. cit., p. 983. but that is the only temple that any of the Jews of that era knew. As Blaikie put it:

“Jonah thinks of the temple (the literal temple), the sacred ark, the mercy seat, the over-shadowing cherubim, the promise of Moses: “There will I meet with you, and I will commune with you from above the mercy seat.”W. G. Blaikie, op. cit., p. 54.

At first thought, it appears that Jonah was a bit late remembering God; but remember him he did and therefore received the blessing.

Barnes' Notes on the Whole Bible

When my sold fainted - , literally “was covered, within me,” was dizzied, overwhelmed. The word is used of actual faintness from heat, Jonah 4:8. thirst, Amos 8:13. exhaustion, Isaiah 51:20. when a film comes over the eyes, and the brain is, as it were, mantled over. The soul of the pious never is so full of God, as when all things else fade from him. Jonah could not but have remembered God in the tempest; when the lots were east; when he adjudged himself to be east forth. But when it came to the utmost, then he says, “I remembered the Lord,” as though, in the intense thought of God then, all his former thought of God had been forgetfulness. So it is in every strong act of faith, of love, of prayer; its former state seems unworthy of the name of faith, love, prayer. It believes, loves, prays, as though all before had been forgetfulness.

And my prayer came in unto Thee - No sooner had he so prayed, than God heard. Jonah had thought himself cast out of His sight; but his prayer entered in there. “His holy temple” is doubtless His actual temple, toward which he prayed. God, Who is wholly everywhere but the whole of Him nowhere, was as much in the temple as in heaven; and He had manifested Himself to Israel in their degree in the temple, as to the blessed saints and angels in heaven.

Calvin's Commentary on the Bible

Here Jonah comprehends in one verse what he had previously said, — that he had been distressed with the heaviest troubles, but that he had not yet been so cast down in his mind, as that he had no prospect of God’s favor to encourage him to pray. He indeed first confesses that he had suffered some kind of fainting, and that he had been harassed by anxious and perplexing thoughts, so as not to be able by his own efforts to disengage himself.

As to the word עטף, otheph, it means in Hebrew to hide, to cover; but in Niphal and Hithpael (in which conjugation it is found here) it signifies to fail: but its former meaning might still be suitably retained here; then it would be, ‘My soul hid or rolled up itself,’ as it is in Psalms 102:1, ‘The prayer of the afflicted, when he rolled up himself in his distress.’ They who render it, he multiplied prayers, have no reason to support them. I therefore doubt not but that Jonah here means, either that he had been overcome by a swoon, or that he had been so perplexed as not to be able without a violent struggle to raise up his mind to God. However it may have been, he intended by this word to express the anxiety of his mind. While then we are tossed about by divers thoughts, and remain, as it were, bound up in a hopeless condition, then our soul may be said to roll or to fold up itself within us. When therefore the soul rolls up itself, all the thoughts of man in perplexity recoil on himself. We may indeed seek to disburden ourselves while we toss about various purposes, but whatever we strive to turn away from us, soon comes back on our own head; thus our soul recoils upon us. We now perceive what Jonah meant by this clause, When my soul infolded itself, or failed within me, I remembered, he says, Jehovah. We hence learn that Jonah became not a conqueror without the greatest difficulties, not until his soul, as we have said, had fainted: this is one thing. Then we learn, also, that he was not so oppressed with distresses but that he at length sought God by prayer. Jonah therefore retained this truth, that God was to be sought, however severely and sharply he treated him for a time; for the remembering, of which he speaks, proceeded from faith. The ungodly also remember Jehovah, but they dread him, for they look on him as a judge; and whenever a mention is made of God, they expect nothing but destruction: but Jonah applied the remembrance of God to another purpose, even as a solace to ease his cares and his anxieties.

For it immediately follows, that his prayer had penetrated unto God, or entered before him. ⁽³⁹⁾ We then see that Jonah so remembered his God, that by faith he knew that he would be propitious to him; and hence was his disposition to pray. But by saying that his prayer entered into his temple, he no doubt alludes to a custom under the law; for the Jews were wont to turn themselves towards the temple whenever they prayed: nor was this a superstitious ceremony; for we know that they were instructed in the doctrine which invited them to the sanctuary and the ark of the covenant. Since then this was the custom under the law, Jonah says that his prayer entered into the temple of God; for that was a visible symbol, through which the Jews might understand that God was near to them; not that they by a false imagination bound God to external signs, but because they knew that these helps Had not in vain been given to them. So then Jonah not only remembered his God, but called also to mind the signs and symbols in which he had exercised his faith, as we have just said through the whole course of his life; for they who view him as referring to heaven, depart wholly from what the Prophet meant. We indeed know that the temple sometimes means heaven; but this sense suits not this place. Then Jonah meant that though he was far away from the temple, God was yet near to him; for he had not ceased to pray to that God who had revealed himself by the law which he gave, and who had expressed his will to be worshipped at Jerusalem, and also had been pleased to appoint the ark as the symbol of his presence, that the Jews might, with an assured faith, call upon him, and that they might not doubt but that he dwelt in the midst of them, inasmuch as he had there his visible habitation.

(39) “Here prayer is personified, and is represented as a messenger going from the distressed and entering into the temple of God, and standing before him. This is a very fine and delicate image.” — Adam Clarke.

Smith's Bible Commentary

Chapter 2

Then Jonah prayed unto the LORD his God out of the fish's belly ( Jonah 2:1 ),

Jonah must have been a stubborn man indeed that he would wait three days and three nights before he would begin to pray. He was determined not to take the gospel to the Gentiles. He was determined not to go, sitting it out for three days and three nights.

Now he describes the conditions that he was in.

And he said, I cried by reason of my affliction unto the LORD, and he heard me; out of the belly of hell cried I ( Jonah 2:2 ),

He thought the conditions... he maybe even thought he died and gone to hell. After all, he was trying to run from God, and it was so hot, 98.6 if it were a whale and it's a mammal, so it has a 98.6 temperature, body temperature, beside the heat, the humidity that must have been inside that whale. The gastric juices sloshing around him, the seaweed wrapped around his head. "Out of my affliction, out of hell I cried,"

and you heard my voice. For you had cast me into the deep, into the midst of the seas; and the floods compassed me about: all of thy billows and thy waves passed over me ( Jonah 2:2-3 ).

It is interesting that most of his prayer can be found in the Psalms. Jonah evidently had a very good knowledge of the Psalms, because his entire prayer you can reference back in the Psalms. And that might be an interesting little project for you to take your concordance and reference Jonah's prayer. And he is jumping all over the Psalms in his prayer. It's too bad he didn't get to the hundred and thirty-ninth Psalm, and he could have saved himself problems to begin with, because he would know there is no way to escape from the presence of God. For in Psalm 139 , "If I take the wings of the morning and flee to the uttermost parts of the sea, even there You will lead me." Now he knew the Psalms. He knew them well, because he really quotes them in his prayer, but isn't it interesting how that so many times we overlook important things.

Then I said, I am cast out of thy sight [ Psalms 31:22 ]; yet I will look again toward thy holy temple ( Jonah 2:4 ).

You remember when Solomon was dedicating the temple he said, "Lord, if your people get in trouble, if they be taken captive by the enemy, if they be in a strange land or whatever, if they turn towards the temple and pray, then hear Thou from Thy place in heaven and answer their prayer and all." Now how he knew which direction the temple was I don't know. He surely had no sense of reference, but he turned in what he evidently thought was the direction of the temple to pray unto the Lord. You know he is going to cover all of his bases.

The waters compassed me about, even to the soul: the depth closed me round about, the weeds were wrapped around my head. I went down to the bottom of the mountains ( Jonah 2:5-6 );

This thing was sounding and going way down and no doubt would get dark, dark, dark, dark and then surfacing. Oh, what a miserable experience as this movement within. Probably seasick and just horrible.

the earth with her bars was about me for ever: yet hast thou brought up my life from corruption, O LORD my God. When my soul fainted within me I remembered the LORD: and my prayer came unto thee, into thine holy temple ( Jonah 2:6-7 ).

Now Jonah shares with you the valuable lesson that he learned. He learned it the hard way, but he shares it with you so that you can learn it the easy way.

They that observe lying vanities forsake their own mercies ( Jonah 2:8 ).

If you are following after deception or after a lie, you're only making it hard on yourself and you're only running away from that which is best for you. It is a lie to think that you know better for your own life than does God. It is a lie for you to think that you can find happiness apart from God. It is a lie for you to think that you can escape from God, or from the call of God, or from the presence of God. And for you to attempt to do so you are only bringing misery and disaster upon yourself. You're forsaking your own mercy, because God is merciful, God is loving. And whatever God has in mind for you is the very best thing that could ever happen to you, though you may not think it. God may be calling you to something, and you are trying to run. And you think, "Oh, that's the last thing I want to do. I never want to do that." And you are trying to run, because you have this fear that to do what God is calling you to do will mean such deprivation and mean all of this, and you think "Oh, I can't do that. I don't want to do that." And you are trying to run from the call of God. Really you are running from what is the very best thing that could ever happen to you. If you are running from the will of God, trying to run from the will of God.

"They that observe these lying vanities are only forsaking their own mercies." You're creating your own hell, a misery in which you are going to find yourself sitting, and the misery is of your own making, and it is come from your own foolishness in thinking that you know better than God what is good for you. And yet, haven't we all been in that position in our lives?

When I think that I know better than God what will make me happy and what is good for me. And as I look back on those instances in my life, when I was observing these lying vanities, and when I had forsaken the path that God had set before me and I thought that I could find greater happiness and greater pleasure by leaving the path of God, I look back upon those experiences today and I realize they were the most miserable experiences of my entire life. The misery that I brought to myself and brought to others when I thought I knew better than God what would make me happy. And I created a hell in which I had to live until with David I confessed my sin before the Lord and received His forgiveness and His cleansing and the blotting out and was restored in fellowship with God. Oh, to be out of fellowship with God is hell itself. That is what hell is all about. It is out of fellowship with God. And to think of being out of fellowship with God eternally is unthinkable.

So he declares,

I will sacrifice unto thee with the voice of thanksgiving ( Jonah 2:9 );

Now he couldn't offer a lamb or anything where he was. He could not build a fire and offer a sacrifice to God there in the whale, so he's gonna have to just be satisfied with offering to God the sacrifice of thanksgiving. This is the offering that we are encouraged to give to God in the New Testament in the book of Hebrews, to offer unto God the thanksgiving of praise unto Him, which is a sacrifice that is well accepted by Him.

I will pay that that I have vowed ( Jonah 2:9 ).

Evidently he said, "God, I give up. I'll go to Nineveh." So I'll pay that which I vowed.

And then the acknowledgment,

Salvation is of the LORD ( Jonah 2:9 ).

What an important lesson to learn for us, for you, for me. Salvation is not of my own works. It is not of my own efforts. I tried for a long time with my works and my efforts to be pleasing to God. Knowing about the little boy that had to leave Jesus outside when he went to the show, I didn't go to shows. And I was trying to be righteous in my own works. But what a glorious day when I learned the lesson that Jonah learned: salvation is of the Lord. I learned that after a lot of bitter experiences, bitter experiences of failure, trying to do what was right, unable to always do what was right, feeling this failure before God, living in this yo-yo Christian experience, up and down and up and down, great highs, tremendous lows. Until I came to the truth that Jonah discovered there in the whale-salvation is of the Lord, and I began to rest my salvation with Him. Oh, what a glorious day when I ceased from my labors and I entered into His rest. One of my most happy days in my whole Christian experience when God taught me this truth-salvation is of the Lord. "

Dr. Constable's Expository Notes

F. Jonah’s psalm of thanksgiving 2:2-9

The following prayer is mainly thanksgiving for deliverance from drowning. It is not thanksgiving for deliverance from the fish or a prayer of confession, as we might expect. Jonah prayed it while he was in the fish. Evidently he concluded after some time in the fish’s stomach that he would not die from drowning. Drowning was a particularly distasteful form of death for an ancient Near Easterner such as Jonah who regarded the sea as a great enemy. Jonah’s ability to thank God in the midst of his black torture chamber, which must have pitched him uncontrollably in every direction, shows that he had experienced a remarkable change in attitude (cf. Jonah 1:3; Jonah 1:12).

Jonah could have composed the core of this psalm, which contains his prayer, while he was inside the great fish. He may have composed or polished the whole psalm sometime after he was safely back on dry land. It bears many similarities to other psalms in the Psalter. Clearly Jonah knew the psalms well, and he could have spent much time reflecting on them during his three days in the fish. One wonders, however, how anyone could think very coherently inside a fish.

This chapter corresponds to chapter one in its contents. [Note: John D. Hannah, "Jonah," in The Bible Knowledge Commentary: Old Testament, p. 1467.]

Dr. Constable's Expository Notes

As Jonah was feeling that his life was ebbing away, his thoughts turned to Yahweh (cf. Psalms 107:5-6; Psalms 142:3; Psalms 142:5-7). Even though he felt far from God his prayer reached the Lord in His heavenly dwelling place.

"As in Jonah 1:6, prayer is presented as the key to the salvation of the one who would otherwise have perished." [Note: Allen, p. 218. Cf. Hebrews 4:16.]

Gill's Exposition of the Whole Bible

When my soul fainted within me,.... Covered with grief; overwhelmed with sorrow; ready to faint and sink at the sight of his sins; and under a sense of the wrath and displeasure of God, and being forsaken by him:

I remembered the Lord; his covenant and promises, his former mercies and lovingkindness, the gracious experiences he had had of these in times past; he remembered he was a God gracious and merciful, and ready to forgive, healed the backslidings of his people, and still loved them freely, and tenderly received and embraced them, when they returned to him:

and my prayer came in unto thee, into thine holy temple; into heaven itself, the habitation of God's holiness, the temple where he dwells, and is worshipped by holy angels and glorified saints; the prayer the prophet put up in the fish's belly, encouraged to it by remembering the mercy and goodness of God, ascended from thence, and reached the ears of the Lord of hosts in the highest heavens, and met with a kind reception, and had a gracious answer; see Psalms 3:4.

Henry's Complete Commentary on the Bible

      1 Then Jonah prayed unto the LORD his God out of the fish's belly,   2 And said, I cried by reason of mine affliction unto the LORD, and he heard me; out of the belly of hell cried I, and thou heardest my voice.   3 For thou hadst cast me into the deep, in the midst of the seas; and the floods compassed me about: all thy billows and thy waves passed over me.   4 Then I said, I am cast out of thy sight; yet I will look again toward thy holy temple.   5 The waters compassed me about, even to the soul: the depth closed me round about, the weeds were wrapped about my head.   6 I went down to the bottoms of the mountains; the earth with her bars was about me for ever: yet hast thou brought up my life from corruption, O LORD my God.   7 When my soul fainted within me I remembered the LORD: and my prayer came in unto thee, into thine holy temple.   8 They that observe lying vanities forsake their own mercy.   9 But I will sacrifice unto thee with the voice of thanksgiving; I will pay that that I have vowed. Salvation is of the LORD.

      God and his servant Jonah had parted in anger, and the quarrel began on Jonah's side; he fled from his country that he might outrun his work; but we hope to see them both together again, and the reconciliation begins on God's side. In the close of the foregoing chapter we found God returning to Jonah in a way of mercy, delivering him from going down to the pit, having found a ransom; in this chapter we find Jonah returning to God in a way of duty; he was called up in the former chapter to pray to his God, but we are not told that he did so; however, now at length he is brought to it. Now observe here,

      I. When he prayed (Jonah 2:1; Jonah 2:1): Then Jonah prayed; then when he was in trouble, under the sense of sin and the tokens of God's displeasure against him for sin, then he prayed. Note, When we are in affliction we must pray; then we have occasion to pray, then we have errands at the throne of grace and business there; then, if ever, we shall have a disposition to pray, when the heart is humbled, and softened, and made serious; then God expects it (in their affliction they will seek me early, seek me earnestly); and, though we bring our afflictions upon ourselves by our sins, yet, if we pray in humility and godly sincerity, we shall be welcome to the throne of grace, as Jonah was. Then when he was in a hopeful way of deliverance, being preserved alive by miracle, a plain indication that he was reserved for further mercy, then he prayed. An apprehension of God's good-will to us, notwithstanding our offences, gives us boldness of access to him, and opens the lips in prayer which were closed with the sense of guilt and dread of wrath.

      II. Where he prayed--in the fish's belly. No place is amiss for prayer. I will that men pray every where. Wherever God casts us we may find a way open to heaven-ward, if it be not our own fault. Undique ad cœlos tantundem est viæ--The heavens are equally accessible from every part of the earth. He that has Christ dwelling in his heart by faith, wherever he goes carries the altar along with him, that sanctifies the gift, and is himself a living temple. Jonah was here in confinement; the belly of the fish was his prison, was a close and dark dungeon to him; yet there he had freedom of access to God, and walked at liberty in communion with him. Men may shut us out from communion with one another, but not from communion with God. Jonah was now in the bottom of the sea, yet out of the depths he cries to God; as Paul and Silas prayed in the prison, in the stocks.

      III. To whom he prayed--to the Lord his God. He had been fleeing from God, but now he sees the folly of it, and returns to him; by prayer he draws near to that God whom he had gone aside from, and engages his heart to approach him. In prayer he has an eye to him, not only as the Lord, but as his God, a God in covenant with him; for, thanks be to God, every transgression in the covenant does not throw us out of covenant. This encourages even backsliding children to return. Jeremiah 3:22, Behold, we come unto thee, for thou art the Lord our God.

      IV. What his prayer was. He afterwards recollected the substance of it, and left it upon record. He reflects upon the workings of his heart towards God when he was in his distress and danger, and the conflict that was then in his breast between faith and sense, between hope and fear.

      1. He reflects upon the earnestness of his prayer, and God's readiness to hear and answer (Jonah 2:2; Jonah 2:2): He said, I cried, by reason of my affliction, unto the Lord. Note, Many that prayed not at all, or did but whisper prayer, when they were in prosperity, are brought to pray, nay, are brought to cry, by reason of their affliction; and it is for this end that afflictions are sent, and they are in vain if this end be not answered. Those heap up wrath who cry not when God binds them,Job 36:13. "Out of the belly of hell and the grave cried I." The fish might well be called a grave, and, as it was a prison to which Jonah was condemned for his disobedience and in which he lay under the wrath of God, it might well be called the belly of hell. Thither this good man was cast, and yet thence he cried to God, and it was not in vain; God heard him, heard the voice of his affliction, the voice of his supplication. There is a hell in the other world, out of which there is no crying to God with any hope of being heard; but, whatever hell we may be in the belly of in this world, we may thence cry to God. When Christ lay, as Jonah, three days and three nights in the grave, though he prayed not, as Jonah did, yet his very lying there cried to God for poor sinners, and the cry was heard.

      2. He reflects upon the very deplorable condition that he was in when he was in the belly of hell, which, when he lay there, he was very sensible of and made particular remarks upon. Note, If we would get good by our troubles, we must take notice of our troubles, and of the hand of God in them. Jonah observes here, (1.) How low he was thrown (Jonah 2:3; Jonah 2:3): Thou hadst cast me into the deep. The mariners cast him there; but he looked above them, and saw the hand of God casting him there. Whatever deeps we are cast into, it is God that casts us into them, and he it is who, after he has killed, has power to cast into hell. He was cast into the midst of the seas--the heart of the seas (so the word is), and thence Christ borrows that Hebrew phrase, when he applies it to his own lying so long in the heart of the earth. For he that is laid dead in the grave, though it be ever so shallow, is cut off as effectually from the land of the living as if he were laid in the heart of the earth. (2.) How terribly he was beset: The floods compassed me about. The channels and springs of the waters of the sea surrounded him on every side; it was always high-water with him. God's dear saints and servants are sometimes encompassed with the floods of affliction, with troubles that are very forcible and violent, that bear down on all before them, and that run constantly upon them, as the waters of a river in a continual succession, one trouble upon the neck of another, as Job's messengers of evil tidings; they are enclosed by them on all sides, as the church complains, Lamentations 3:7. He has hedged me about, that I cannot get out, nor see which way I may flee for safety. All thy billows and they waves passed over me. Observe, He calls them God's billows and his waves, not only because he made them (the sea is his, and he made it), and because he rules them (for even the winds and the seas obey him), but because he had now commissioned them against Jonah, and limited them, and ordered them to afflict and terrify him, but not to destroy him. These words are plainly quoted by Jonah from Psalms 42:7, where, though the translations differ a little, in the original David's complaint is the same verbatim--word for word, with this of Jonah's: All thy billows and thy waves passed over me. What David spoke figuratively and metaphorically Jonah applied to himself as literally fulfilled. For the reconciling of ourselves to our afflictions, it is good to search precedents, that we may find there has no temptation taken us but such as is common to men. If ever any man's case was singular, and not to be paralleled, surely Jonah's was, and yet, to his great satisfaction, he finds even the man after God's own heart making the same complaint of God's waves and billows going over him that he has now occasion to make. When God performs the thing that is appointed for us we shall find that many such things are with him, that even our path of trouble is no untrodden path, and that God deals with us no otherwise than as he uses to deal with those that love his name. And therefore for our assistance in our addresses to God, when we are in trouble, it is good to make use of the complaints and prayers which the saints that have been before us made use of in the like case. See how good it is to be ready in the scriptures; Jonah, when he could make no use of his Bible, by the help of his memory furnished himself from the scripture with a very proper representation of his case: All thy billows and thy waves passed over me. To the same purport, Jonah 2:5; Jonah 2:5, The waters compassed me about even to the soul; they threatened his life, which was hereby brought into imminent danger; or they made an impression upon his spirit; he saw them to be tokens of God's displeasure, and in them the terrors of the Almighty set themselves in array against him; this reached to his soul, and put that into confusion. And this also is borrowed from David's complaint, Psalms 69:1. The waters have come in unto my soul. When without are fightings it is no marvel that within are fears. Jonah, in the fish's belly, finds the depths enclosing him round about, so that if he would get out of his prison, yet he must unavoidably perish in the waters. He feels the sea-weed (which the fish sucked in with the water) wrapped about his head, so that he has no way left him to help himself, nor hope that any one else can help him. Thus are the people of God sometimes perplexed and entangled, that they may learn not to trust in themselves, but in God that raises the dead,2 Corinthians 1:8; 2 Corinthians 1:9. (3.) How fast he was held (Jonah 2:6; Jonah 2:6): He went down to the bottom of the mountains, to the rocks in the sea, upon which the hills and promontories by the seaside seem to be bottomed; he lay among them, nay, he lay under them; the earth with her bars was about him, so close about him that it was likely to be about him for ever. The earth was so shut and locked, so barred and bolted, against him, that he was quite cut off from any hope of ever returning to it. Thus helpless, thus hopeless, did Jonah's case seem to be. Those whom God contends with the whole creation is at war with.

      3. He reflects upon the very black and melancholy conclusion he was then ready to make concerning himself, and the relief he obtained against it, Jonah 2:4; Jonah 2:7. (1.) He began to sink into despair, and to give up himself for gone and undone to all intents and purposes. When the waters compassed him about even to the soul no marvel that his soul fainted within him, fainted away, so that he had not any comfortable enjoyments or expectations; his spirits quite failed, and he looked upon himself as a dead man. Then I said, I am cast out of thy sight, and the apprehension of that was the thing that made his spirit faint within him. He thought God had quite forsaken him, would never return in mercy to him, nor show him any token for good again. He had no example before him of any that were brought alive out of a fish's belly; if he thought of Job upon the dunghill, Joseph in the pit, David in the cave, yet these did not come up to his case. Nor was there any visible way of escape open for him but by miracle; and what reason had he to expect that a miracle of mercy should be wrought for him who was now made a monument of justice? How own conscience told him that he had wickedly fled from the presence of the Lord, and therefore he might justly cast him away from his presence, and, in token of that, take away his Holy Spirit from him, never to visit him more. What hopes could he have of deliverance out of a trouble which his own ways and doings had procured to himself? Observe, When Jonah would say the worst he could of his case he says this, I am cast out of thy sight; those, and those only, are miserable, whom God has cast out of his sight, whom he will no longer own and favour. What is the misery of the damned in hell but this, that they are cast out of God's sight? For what is the happiness of heaven but the vision and fruition of God? Sometimes the condition of God's people may be such in this world that they may think themselves quite excluded from God's presence, so as no more to see him, or to be regarded by him. Jacob and Israel said, My way is hidden from the Lord, and my judgment is passed over from my God,Isaiah 40:27. Zion said, The Lord has forsaken me, my God has forgotten me,Isaiah 49:14. But it is only the surmise of unbelief, for God has not cast away his people whom he has chosen. (2.) Yet he recovered himself from sinking into despair, with some comfortable prospects of deliverance. Faith corrected and controlled the surmises of fear and distrust. Here was a fierce struggle between sense and faith, but faith had the last word and came off a conqueror. In trying times, the issue will be good at last, providing our faith do not fail; it was therefore the continuance of that in its vigour that Christ secured to Peter. I have prayed for thee, that thy faith fail not,Luke 22:32. David would have fainted if he had not believed,Psalms 27:13. Jonah's faith said, Yet I will look again towards thy holy temple. Thus, though he was perplexed, yet not in despair; in the depth of the sea he had this hope in him, as an anchor of the soul, sure and stedfast. That which he supports himself with the hope of is that he shall yet look again towards God's holy temple. [1.] That he shall live; he shall look again heaven-ward, shall again see the light of the sun, though now he seems to be cast into utter darkness. Thus against hope he believed in hope. [2.] That he shall live, and praise God; and a good man does not desire to live for any other purpose, Psalms 119:175. That he shall enjoy communion with God again in holy ordinances, shall look towards, and go up to, the holy temple, there to enquire, there to behold the beauty of the Lord. When Hezekiah desired that he might be assured of his recovery, he asked, What is the sign that I shall go up to the house of the Lord? (Isaiah 38:22), as if that were the only thing for the sake of which he wished for health; so Jonah here hopes he shall look again towards the temple; that way he had looked many a time with pleasure, rejoicing when he was called to go up to the house of the Lord; and the remembrance of it was his comfort, that, when he had opportunity, he was no stranger to the holy temple. But now he could not so much as look towards it; in the fish's belly he could not tell which way it lay, but he hopes he shall be again able to look towards it, to look on it, to look into it. Observe, How modestly Jonah expresses himself; as one conscious to himself of guilt and unworthiness, he dares not speak of dwelling in God's house, as David, knowing that he is no more worthy to be called a son, but he hopes that he may be admitted to look towards it. He calls it the holy temple, for the holiness of it was, in his eye, the beauty of it, and that for the sake of which he loved and looked towards it. The temple was a type of heaven; and he promises himself that though being now a captive exile, he should never be loosed, but die in the pit, yet he should look towards the heavenly temple, and be brought safely thither. Though he die in the fish's belly, in the bottom of the sea, yet thence he hopes his soul shall be carried by angels into Abraham's bosom. Or these words may be taken as Jonah's vow when he was in distress, and he speaks (Jonah 2:9; Jonah 2:9) of paying what he vowed; his vow is that if God deliver him he will praise him in the gates of the daughter of Zion,Psalms 9:13; Psalms 9:14. His sin for which God pursued him was fleeing from the presence of the Lord, the folly of which he is now convinced of, and promises not only that he will never again look towards Tarshish, but that he will again look towards the temple, and will go from strength to strength till he appear before God there. And thus we see how faith and hope were his relief in his desponding condition. To these he added prayer to God (Jonah 2:7; Jonah 2:7): "When my soul fainted within me, then I remembered the Lord, I betook myself to that cordial." He remembered what he is, how nigh to those that seem to be thrown at the greatest distance by trouble, how merciful to those that seem to have thrown themselves at a distance from him by sin. He remembered what he had done for him, what he had done for others, what he could do, what he had promised to do; and this kept him from fainting. Remembering God, he made his addresses to him: "My prayer came in unto thee; I sent it in, and expected to receive an answer to it." Note, Our afflictions should put us in mind of God, and thereby put us upon prayer to him. When our souls faint we must remember God; and, when we remember God, we must send up a prayer to him, a pious ejaculation at least; when we think on his name we should call on his name.

      4. He reflects upon the favour of God to him when thus in his distress he sought to God and trusted him. (1.) He graciously accepted his prayer, and gave admission and audience to it (Jonah 2:7; Jonah 2:7): My prayer, being sent to him, came in unto him, even into his holy temple; it was heard in the highest heavens, though it was prayed in the lowest deeps. (2.) He wonderfully wrought deliverance for him, and, when he was in the depth of his misery, gave him the earnest and assurance of it (Jonah 2:6; Jonah 2:6): Yet hast thou brought up my life from corruption, O Lord my God! Some think he said this when he was vomited up on dry ground; and then it is the language of thankfulness, and he sets it over-against the great difficulty of his case, that the power of God might be the more magnified in his deliverance: The earth with her bars was about me for ever, and yet thou hast brought up my life from the pit, from the bars of the pit. Or, rather, we may suppose it spoken while he was yet in the fish's belly, and then it is the language of his faith: "Thou hast kept me alive here, in the pit, and therefore thou canst, thou wilt, bring up my life from the pit;" and he speaks of it with as much assurance as if it were done already: Thou has brought up my life. Though he has not an express promise of deliverance, he has an earnest of it, and on that he depends: he has life, and therefore believes his life shall be brought up from corruption; and this assurance he addresses to God: Thou has done it, O Lord my God! Thou art the Lord, and therefore canst do it for me, my God, and therefore wilt do it. Note, If the Lord be our God, he will be to us the resurrection and the life, will redeem our lives from destruction, from the power of the grave.

      5. He gives warning to others, and instructs them to keep close to God (Jonah 2:8; Jonah 2:8): Those that observe lying vanities forsake their own mercy, that is, (1.) Those that worship other gods, as the heathen mariners did, and call upon them, and expect relief and comfort from them, forsake their own mercy; they stand in their own light; they turn their back upon their own happiness, and go quite out of the way of all good. Note, Idols are lying vanities, and those that pay that homage to them which is due to God only act as contrarily to their interests as to their duty. Or, (2.) Those that follow their own inventions, as Jonah himself had done when he fled from the presence of the Lord to go to Tarshish, forsake their own mercy, that mercy which they might find in God, and might have such a covenant-right and title to it as to be able to call it their own, if they would but keep close to God and their duty. Those that think to go any where to be from under the eye of God, as Jonah did--that think to better themselves by deserting his service, as Jonah did--and that grudge his mercy to any poor sinners, and pretend to be wiser than he in judging who are fit to have prophets sent them and who are not, as Jonah did--they observe lying vanities, are led away by foolish groundless fancies, and, like him, they forsake their own mercy, and no good can come of it. Note, Those that forsake their own duty forsake their own mercy; those that run away from the work of their place and day run away from the comfort of it.

      6. He solemnly binds his soul with a bond that, if God work deliverance for him, the God of his mercies shall be the God of his praises, Jonah 2:9; Jonah 2:9. He covenants with God, (1.) That he will honour him in his devotions with the sacrifice of thanksgiving; and God has said, for the encouragement of those that do so, that those that offer praise glorify him. He will, according to the law of Moses, bring a sacrifice of thanksgiving, and will offer that according to the law of nature, with the voice of thanksgiving. The love and thankfulness of the heart to God are the life and soul of this duty; without these neither the sacrifice of thanksgiving nor the voice of thanksgiving will avail any thing. But gratitude was then, by a divine appointment, to be expressed by a sacrifice, in which the offerer presented the beast slain to God, not in lieu of himself, but in token of himself; and it is now to be expressed by the voice of thanksgiving, the calves of our lips (Hosea 14:2), the fruit of our lips (Hebrews 13:15), speaking forth, singing forth, the high praises of our God. This Jonah here promises, that with the sacrifice of thanksgiving he will mention the lovingkindness of the Lord, to his glory, and the encouragement of others. (2.) That he will honour him in his conversation by a punctual performance of his vows, which he made in the fish's belly. Some think it was some work of charity that he vowed, or such a vow as Jacob's was, Of all that thou hast given me I will give the tenth unto thee. More probably his vow was that if God would deliver him he would readily go wherever he should please to send him, though it were to Nineveh. When we smart for deserting our duty it is time to promise that we will adhere to it, and abound in it. Or, perhaps, the sacrifice of thanksgiving is the thing he vowed, and that is it which he will pay, as David, Psalms 116:17-19.

      7. He concludes with an acknowledgment of God as the Saviour of his people: Salvation is of the Lord; it belongs to the Lord,Psalms 3:8. He is the God of salvation,Psalms 68:19; Psalms 68:20. He only can work salvation, and he can do it be the danger and distress ever so great; he has promised salvation to his people that trust in him. All the salvations of his church in general, and of particular saints, were wrought by him; he is the Saviour of those that believe,1 Timothy 4:10. Salvation is still of him, as it has always been; from him alone it is to be expected, and on him we are to depend for it. Jonah's experience shall encourage others, in all ages, to trust in God as the God of their salvation; all that read this story shall say with assurance, say with admiration, that salvation is of the Lord, and is sure to all that belongs to him.

Spurgeon's Verse Expositions of the Bible

The Fainting Soul Revived

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A Sermon

(No. 3510)

Published on Thursday, May 4th, 1916.

Delivered by

C. H. SPURGEON,

At the Metropolitan Tabernacle, Newington.

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"When my soul fainted within me, I remembered the Lord." Jonah 2:7 .

WHEN man was first made, there was no fear of his forgetting God for it was his highest privilege and delight to have communion with his Maker. "The Lord God walked in the garden in the cool of the day," and Adam was privileged to hold fellowship with God, closer, perhaps, than even the angels had in heaven. But the spell of that sacred harmony was rudely broken by man's disobedience and his dreadful fall. Ever since our first parent tasted of the forbidden fruit, which brought death into our world, and all its train of woes, his mortal race has been naturally prone to forget God. The evil propensities of flesh and blood have made it impossible to persuade man to remember his Creator. The complaint of God against the Jews is true as an indictment against the whole human family. "Hear, O heaven, and give ear. O earth: I have nourished and brought up children, and they have rebelled against me; the ox knoweth its owner, and the ass its master's crib, but Israel doth not know, my people doth not consider." Man is foolish; he flies from the highest good. Man is wicked; he turns his back upon supreme holiness. Man is worldly: he forgets the kingdom of God and the world to come. Man is wilful; he follows his own vain imaginations, and, with head-strong rebellion, opposes himself to his God, that he may pursue his own wayward course, and gratify his wanton passions.

To convince a man of his error, to arrest him in his evil pursuits, to reclaim him to the paths of righteousness this is seldom accomplished without dire trouble and deep affliction. Some men, it is true, are brought to God by gentle means; they are drawn by soft but mighty bonds; still, a much larger class of persons remains, upon whom these silken cords would exert no influence. They must not be handled softly, but must be dealt with heavily. The picklock will never open their hearts; there must be the crowbar, and even the battering ram, to give a furious cannonade. Some hearts can never be captured for God and for truth except by storm. Sword in hand, God's law must scale the ramparts. With thundering report, God's Word must dash down the walls of their confidence, and make breach after breach in the bastions of their pride, and even then they will fight it out, and never yield, until, driven to an awful extremity, they see that they must either yield at once, or else be lost for ever. It is with such persons that I now particularly want to deal. There are those who have forgotten God after having once known him, and they are not likely to be brought back without great trouble; and there are others who never did know God, and they never will enquire after him, unless they are driven to their wits' end by calamity, as when a great famine in the land where he dwelt compelled the prodigal for very lack of bread to seek his Father's house. So I have first to remonstrate:

I. WITH THE BACKSLIDER.

Let me, however, before I go into the matter with you, describe a little more minutely the individuals I wish to address. There is no need to call out your names; it will suffice if we portray your character and describe your conduct. There are some of you who used to be members of Christian churches years ago, but you have gradually declined, and so reckless has your career at length become, that it is a wonder that you have not utterly perished in your sin. You seemed to run well on the outset, and for a time you held on in the way; but where are you now? Well, you happen at this present to be in God's house, and I do trust that God's own hour has come, when he will meet you and bring you back. What we have to say of Jonah, I do entreat you to apply to yourselves; if the cap seems to fit you, put it on and wear it, even though it should be a fool's cap: wear it till you are ashamed of yourselves, and are led to confess your folly before the God who is able to remove it, and to make you wise unto salvation.

Observe, dear friends, that though Jonah remembered the Lord, it was not till he got into the whale's belly, nor even then till his soul fainted within him. He did not remember the Lord all the time he was going down to Joppa to find a ship, nor yet when he got on board that ship. His Master had said to him, Jonah, go to Nineveh," but Jonah was a strong-willed, head-strong fellow. Though a true servant of God, and a prophet, yet he fled from the presence of the Lord. To Nineveh, he resolved within himself, he would not go. He could foresee no honour to himself out of the journey, no increase of his own reputation, no deference that would come to him amongst those proud Assyrians, so, in direct defiance of the divine command, he set off to Joppa, to take a ship and to flee from God's presence. Into the ship he got, paid the fare, and went sallying down the sea to go to Tarshish; but all this while he never thought of God. Not unlikely in this assembly there may be a woman who used to be a member of a Christian church, but she married an ungodly man; after that there was no going to the house of God, much less anything like keeping up her church membership. The shop was kept open on Sunday, or there was a pleasure party to be entertained at home, or an excursion taken into the country. All this seemed very pleasant. The disquietude of conscience she might feel at first wore off as habit made it familiar, until, year after year, this woman, who once seemed to be a true servant of Christ, lives in carelessness and indifference, not to say profanity, with hardly any thoughts of God. Perhaps she has not quite given up prayer; she could not absolutely become an enemy of Christ, or entertain a dislike to his people. Still, God was forgotten. So long as the business prospered, the husband was in good health, and the world smiled, God was never thought of. Can I be mistaken in supposing that there is a man here who in his youth was a loud talker, a vehement professor of religion, and a companion of those that fear the Lord? But after a time there seemed to be a way of getting money rather faster than the ordinary methods of honest labour or simple merchandise; so he entered into, a speculation, which soon ate out the vitals of his piety. His new projects involved new companions; in their fellowship he stifled his old convictions, and, as he would not play the hypocrite, he ceased to make any profession at all. Perhaps months have passed since he has been in a place of worship; even now he would rather be unrecognised, for he has only come here because a friend from the country asked him company to me the place and to hear the preacher. Ah! my dear sir, it is strange indeed, if you be a child of God, that you could have walked so contrary to God as you have. Yet so did Jonah. Do I, then, hold up his case before your eyes to comfort you? Nay; but let me hope that you will apply the bitter rebuke to your own soul, and be led to do as Jonah did. All the while the ship sailed smoothly over the sea, Jonah forgot his God. You could not have distinguished him from the veriest heathen on board. He was just as bad as they were. Yet was there a spark of fire among the embers, which God in due time fanned into a flame. Happy for you if this better part of his experience should tally with your own.

Such, too, was Jonah's blank forgetfulness, that he does not appear to have thought upon his God all the while the storm raged, the billows rolled, and the ship was tossed with tempest. The poor heathen sailors were all on their knees crying for mercy, but Jonah was asleep in the vessel, till the superstitious captain himself was amazed at his apathy: "What meanest thou, O sleeper; carest thou not that we all perish?" He went down and upbraided him, and asked him how it was that he could sleep while the passengers and crew were all crying. "Arise," said he, "and call upon thy God." He was stirred up to his danger and his duty, even by a heathen! Now maybe there are some here who have had a host of troubles. Is husband dead? Are you a lone woman with a family to provide for? Or are you a widower, looking on your children with pity, whom you once regarded with a homely pride? Possibly you may have another form of trial. Your business has gone to the bad; you expected to have realised large profits by it, but you encountered loss upon loss, till your little capital has been scattered. Still, all this while you have not thought about God. Mayhap that child after child has been taken from you, and yet you have not remembered God. Is it really so, that the Lord loves you, and, because he loves you, therefore chastens you? Mark my word, you will continue to suffer loss upon loss, till you have lost all you have and all you count dear, and you will be brought to death's door yourself, but he will save you at last. If you ever were his, he never will let you sink into hell; but, oh! it will be hard work for you to get to heaven. You will be saved, but it will be so as by fire. You will be saved as by the skin of your teeth scarcely saved, and the way in which you are saved will be a most terrible one to you. Oh! friend, I wish you would turn while God is smiting you gently, for know of a certainty if rods will not do, he will come to scourges, and if the scourge will not do, he will take the knife, and if the knife will not do, he will take the sword, and you shall have to feel it, for, as sure as God is God, he will never lose his child, and he will cut that child, as it were, into pieces, but he will save his soul. He will undermine your constitution by disease, and make you toss upon the bed of anguish, but he will bring you back. Oh! that you had grace to come back by gentler means before these terrible actions are tried!

So, then, Jonah did not think of God all this time. Now at length the vessel begins to creak, and seems as if she must go to pieces. Then they cast lots, and the lot fell upon Jonah. He is about to be thrown into the sea. At that moment a pair of huge jaws open wide, shut again, and swallow him up. "Where am I now?" says Jonah, as he is taken down deep by the motions of this monstrous fish, till the weeds come into the fish and wrap about his head, and his life is only preserved by a miracle. Then, oh! then Jonah thinks upon his God. "When my soul fainted within me." Now why did his soul faint within him? Was it not because he thought, "Now I am in a hopeless case; I shall never come out of this; it is a wonder I am not drowned; it is a marvel I was not snapped in pieces by those huge jaws; what a hopeless case I am in! I will but linger a little while, then perish I must in this horrible prison of a whale's belly." I dare say he thought that never was man in such a plight before; never a person that was alive inside a fish; and how comfortless he must have felt with nothing but the cold deep round him. Instead of garments, weeds were wrapped about his head. How his heart throbbed, and his head ached, with no cheer, no light, no friendly voice, no succour, no help; faraway from dry land, out on the boundless deep, without a comrade to sympathise with his strange plight.

Now when a child of God goes astray, it is not at all unusual for God to bring him into just such a state as that, a condition in which he cannot help himself; forlorn and friendless, with no one that can relieve or minister to him. This dreary thought will meanwhile ever haunt his mind, "I brought it all upon myself!" Hast thou not procured this unto thyself? Like a woman who has left her husband's house, deserted her home, and betrayed her kind and tender protector, what fruit can she expect to reap of her wickedness? When she is ready to starve, when the wind blows through her tattered raiment, when her face is swollen with weeping, and her soul is full of anguish, she has only herself to upbraid, as she cries, "I have brought this upon myself; would God I had never left my cheerful homestead, however humble the lodgings might have been; would God I had never deserted the husband who loved me, and spread his aegis over me, however roughly he sometimes spake! Oh! that I had been more scrupulously obedient, and less prone to discontent!" The afterthought of sin I think they call it remorse. Thus it was that Jonah thought upon his God, when the shame of his transgressions overwhelmed him.

Oh! how merciful our God is to allow us to think about him, and turn to him when in so pitiable a plight! "Yes," said a tradesman once to a customer for whose favours he felt little cause to be grateful, "you come to me, I know why; you have been to every other shop in the town for the article you require, and you could not obtain it; and now you come back to me whom you had no good cause ever to leave, I shall not serve you." This is not how the Lord speaks to us. He does not resent our ingratitude. "My child, my poor child," says he, "though you have gone and spent your substance; though you have been feeding swine: though you are all black, and foul and filthy, yet you are my dear child still, and my heart yearns towards you." Without a word of rebuke, or even a taunting look, so soon as ever a poor sinner comes back to the Father's house, the Father's arms are round about his neck, and the kiss of pardon is pressed on his cheek. "I remember thee well," says he; "I have blotted out thy sins like a cloud, and like a thick cloud thine iniquities." Now if there be a backslider here and I know there are several I can only hope that God will bring you into Jonah's peril. You shall have no pity from me if he does; I will rather be thankful to God that he has brought you there, because I shall know then that he has some designs of love towards you. But when you get into the regions of despair, do as Jonah did think upon your God. What, do any of you objects? Do you imagine that to think about God would make you worse? Well, think that you were once his child, and think again that he has found you out, and knows where you are. Jonah felt that God knew where he was, because he had sent the fish. God knows your whereabouts, my good woman; he knows what quarters you are now in, my fellow-sinner. Remember, too, that you are yet alive! what a wonder it is that you are still permitted to hear the voice which says, "Return, return; oh! backslider, return." God is immutable; he cannot change; his covenant is steadfast; he will not alter it. If he has loved you once, he loves you now. If I bought you, I will have you. Come back to him, then; he is your husband still. Return! return! he is your Father still return! return! But, oh! my hearer, perhaps you have no pretensions to be a child of his! Perhaps you may have played the hypocrite and made a profession in your own strength. You turned back from the company of those who fear the Lord, because you never were truly converted. If it be so, let the mercy, which God shows to sinners, embolden you to cry to him. And may he break you to pieces now with the hammer of his Word. So may he save you, and so shall his praise be exceedingly great in your salvation.

Though I have tried thus to reach the backslider, it is likely enough that I have missed my mark, honest as my intention has been. Oh! it seems so dreadful that any of you should perish in your sins, who know the way of hope! Some of you were candled on the knees of piety. There are those now in heaven who look down upon you, and could they weep, you might feel their tears dropping on your brow. You know very well that time was when the hope of a better world yielded you some kind of comfort and joy. You do not think, at any rate, that you were feigning piety then, but you did account yourself, a sinner. By the compassion of the Most High, by the love of God, I pray you stop! Do not drink the cup of devils after having drank the cup of the Lord, and give not that soul to damnation which once seemed to bid fair for salvation. Eternal life is too rich a prize to trifle with. May the Spirit of God do what I cannot. May he send home these things to the persons for whom they are intended.

And now we have, in the second place, to deal with the careless, the thoughtless, the profligate with:

II. THOSE WHO NEVER WERE AWAKENED mora1 or immoral in the world's reckoning. Jonah did not remember God till his soul fainted within him; and the reckless sinner, as a rule, never does remember God till under the stress of law, or the distress of pain and penalty; his soul is ready to faint within him. Now I hope some of you will be brought to feel this faintness.

What kind of faintness do persons who are under the saved discipline of the Spirit of God generally feel?

There is faintness of horror at their present condition. I can imagine a person lying down on the edge of a cliff and falling asleep. On suddenly waking up, having moved during his sleep, he finds himself within an inch of the precipice, and looks down and sees, far beneath him, the jagged rocks and the boiling sea. How his nerves would quiver as he realized his position and his jeopardy! Many a sinner has thus opened his eyes to discern his terrible hazard. He has suddenly waked up to find that he is on the brink of eternal wrath, standing where an angry God is waving a dreadful sword, and certain to plunge it into his heart before long. Every unconverted person here is poising over the mouth of hell upon a single plank, and that plank is rotten; he is hanging over the jaws of perdition by one rope, and the strands of that rope are snapping every moment. If a man does but apprehend this and feels it, I do not wonder that he faints.

Faintness, moreover, arises from a dread of horrors yet to come. Who can conceive the heart-sinking of those poor passengers on board that vessel which so lately foundered in the open sea, at the prospect of being swallowed up alive, and sinking they knew not whither! It would be no easy thing, one would think, to keep from fainting at a time when such a doom was imminent. So when God awakens the soul by the noise of the tempest, it looks out and sees the ocean of divine wrath about to engulf it. The cries of lost spirits appal it, and it says to itself, "I shall soon mingle with those shrieks; my voice will aid the wailings of their dolorous company ore long; I shall be driven from his presence with a fiery sword at my heels before many hours are over." Then the soul faints with alarm at the thought of judgment to come.

Faint, too, is the soul of the sinner through a sense of weakness. "I cannot do anything to avert the catastrophe" seems to be the leading idea of a person when he has fainted. Over the awakened sinner there comes this sense of weakness. When a sinner does not know himself, he thinks that being saved is the easiest thing in the world. He supposes that to come to Christ to get peace is a matter that can be done just as readily as one snaps his fingers. But when God begins to deal with him, he says. "I would believe, but I cannot"; and he cries out, "Oh! God, I find that faith is as impossible to me as keeping thy law, except thou help me!" Once he thought he could reform himself, and become as holy as an angel; but now he can do nothing, and he cries out for very faintness, "Oh! God, what a poor, helpless, shiftless creature I am!"

And then there will sometimes come over him faintness of such a kind as I must call horrible. Well do I remember when I was in that state! I thought I would give up prayer, because it seemed of no use to pray, and yet I could not help praying; I must pray, and yet I felt that I did not pray. I thought I would not go to hear the gospel any more; there was nothing in it for me, and yet there was a fascination about the preaching of the gospel that made me go and hear it. I heard that Christ was very gracious to sinners but I could not believe that he would be gracious to me. Little did it matter whether I heard a promise or a threatening. I liked the threatening best. Threatenings appeared to me to be just what I deserved, and they provoked some kind of emotion in my breast. But when I heard a promise I shuddered with a gloomy feeling that it was of no use to me; I felt condemned already. The pains of hell got hold upon me, so tortured was my soul with the forebodings of an endless doom. I heard, the other day, of a young minister becoming an infidel, and I prayed for him. What, think you, was the burden of my petition? I prayed that God would make him feel the weight of his hand; for I cannot imagine that a man who has once felt the weight of God's hand can ever afterwards doubt his being, his sovereignty, or his power. Believe me, brethren, there is such an unutterable anguish, as a man could not long endure without becoming absolutely insane, which God makes some people feel in order to crush their love of sin, to purge them of their self-righteousness, and bring them to a sense of their dependence on himself. Some men can never be brought in any other way. I may be addressing the patients I am describing. I sincerely hope I am. You are feeling God's hand. The whole weight of it rests upon you, and under it you are crushed, as a moth is crushed beneath one's finger. Now I have a message from God for you. When Jonah was in your case he remembered his God. Tell me, what sayest thou, poor heart what sayest thou to remembering thy God?

The case I am going to describe is not exactly that of John Newton, but it is from his experience that I gather my picture. There is a young man with a very good father, a holy father. As the young man grows up he does not like his trade: he cannot bear it, no he says to his father, "While I succumb to your government I mean to have my own way; other people enjoy themselves, and so will I; and as I cannot do it under your roof. I will follow my fancy elsewhere." He goes to sea. When he is at sea he discovers that all is not quite to his taste; the work he has to do is very different from what he had been accustomed to; still, he doesn't flinch. At the first port he reaches he gives loose to his passions. "Ah!" says he, "this is a jolly life! This is far better than being at home with my father, and being kept tied to my mother's apron-strings all my days. I say a merry life is the thing to suit me, sir." He goes on board again, and wherever the vessel puts in, each port becomes an outlet for his vices. He is a rare boy to swear and drink, and when he comes back to England he has no words too bitter to utter against religion in general, and against his father's scruples of conscience in particular. It so happens that one day there comes on a dreadful storm. He has to take a long spell at the pumps, and when that is over he must begin to pump again, for the ship is ready to founder, and every man must keep hard at it hour after hour. There is a driving wind and a heavy tempest. At 1ast they are told that nothing can save them; there are breakers ahead, and the vessel will be on shore! He lashes himself to the mast and floats about all night, and the next day, and the next, with faint hope of life. He has some twitches of conscience now; he cannot help thinking of his father and mother. However, he is not going to be broken down by a trifle. He has a hard heart, and he will not give way yet. He is crashed on shore, and finds himself among a barbarous people. He is taken care of by the barbarians; they give him food; albeit his meal is scant, and he is presently set to work as a slave. His master proves harsh to him, and his master's wife especially cruel. He gets but little to eat, and he is often beaten. Still, he bears up, and hopes for better days. But, half-starved and hard worked, his bodily health and his mental energy are reduced to a low degree. No marvel that fever overtakes him. Who has he to nurse him? What friend to care for him? The people treat him as a dog, and take no notice of him. He can neither stir nor move. In vain he pines for a drop of water in the dead of the night; he feels that he must die of thirst. He lifts his voice, but there is nobody to hear him. To his piteous appeal there is no answer. Then it is he thinks, "Oh! God, if I might but get back to my father!" Then it is, when he is at the last extremity, that he thinks of home.

Now what did happen in the case of John Newton will happen, and has happened, in the case of many a sinner. He never would come back to God, but at last he felt that it was no use trying anywhere else. He was driven to utter desperation. In this dilemma his heart said, "Oh! that I might find the Lord." Hark, now: I will tell you a tale. A lot of sailors were going to sea. When about to start, the owner said, "There! I have bought a lifeboat; put it on board." They reply, "No, never! We don't believe in lifeboats; they are new-fangled things. We do not understand them, and we shall never use one." "Put it on board, and let it bide there," says the captain. "Well, captain," says the boatswain, "a tom fool of a boat isn't it? I cannot think what the owner meant by putting such a thing as this on board." Old tars, as they walk along the deck say to themselves, "Ah! I never saw such a thing in all my life as that! Think of old Ben Bolt taking a lifeboat with him! Don't believe in such gimcracks!" Presently a stiff breeze springs up, it comes to a gale a hurricane a perfect tornado! Now let down the lifeboat, captain. "No, no, no; nonsense!" Let down the lifeboat! No; the other boats are got out, but they are stove in, one after another, and capsized. They bring out another; she cannot ride out the storm. There she goes, right up on the crest of the waves and she has gone over, bottom uppermost. It is all over with them! "What shall we do, captain?" "Try the lifeboat, boatswain." Just so; when every spar is gone, when every other boat is washed overboard, and when the ship is going down, they will take to the lifeboat. So be it. The Lord wash all your boats overboard. May it please God to wreck your vessel; may he shiver every timber, and make you take to the lifeboat. I fear me some of you will never take counsel till you reach the crisis. May there come, then, such a storm that you will be driven to take to Christ. That done there is no storm you need ever fear. That done, let the loudest tempest roar, you are safe; you have Christ in the vessel with you. Two or three more words, and I have done. God has been pleased to give his dear Son, his only-begotten Son, to die a most dreadful death, not for righteous ones, but for sinners. Jesus Christ came into the world to seek and to save that which was lost. If you are a sinner, you are the sort of person Christ came to save. If you are a lost one, you are the sort of man that Jesus Christ came to seek. Let your present sorrow comfort you, because it is an indication that you are the kind of person that Christ will bless. Let your despair deliver you from despair, for when you despair there is hope for you. When you can do nothing, God will do everything. When you are empty of your own conceits, there is room for Christ to enter your heart. When you are stripped, Christ's garments are provided for you. When you are hungry, the bread that cometh down from heaven is provided for you. When you are thirsty, the water of life is yours. Let this broken-heartedness, this terror, this alarm, this faintness, this weakness of yours, only lead you to say, "I am such as Christ invited to himself. I will go to him, and if I perish, I will perish only there"; and if you trust Jesus, you shall never perish, neither shall any pluck you out of his hand. May you trust him here and now. Amen.

Kelly Commentary on Books of the Bible

Lectures on the Minor Prophets.

W. Kelly.

The most cursory reader can hardly avoid seeing that Jonah has a peculiar place among the prophets. There is none more intensely Jewish; yet his prophecy was addressed to the Gentiles, to the men of Nineveh in his day. Indeed here we learn nothing at all of his service in Israel. He is severed by God's call to this then most extraordinary mission and testimony. Thus, as it has been well observed, Jonah seems outwardly as singular in the Old Testament among the prophets as James is apt to sound strange to many ears among the New Testament apostles. Perhaps every one has felt the difficulty: certainly we know that in some eminent servants of the Lord the difficulties have been allowed to interfere with the reverential confidence due to an inspired writing, as I am assured most mistakenly. Nevertheless such remains the notorious fact. Even a man known for the wonderful work God gave him to do like Luther put a signal slight on the Epistle of James. No argument is needed to prove that he had not one good reason, that his unbelief was quite unjustifiable, and that the error wrought exceeding evil in proportion to the eminence of the man. For the influence of a leader's words, if he go seriously astray, is so much the more dangerous. Hence the Lutheran party in Germany have always shown the strongest tendency towards what some have called "a free handling" of the word of God, but it is to be feared in anything but a becoming spirit. Who can wonder that this has at length developed into the various forms of decided rationalism in the present day, though indeed more or less ever since the Reformation? They may ever so little reflect or sympathize with what was of faith and of divine excellence; but they are none the less disposed to cite Luther as giving an anticipative sanction to their own sceptical spirit towards the word of God.

The truth is that the value of the books of both James and Jonah is chiefly owing to, and seen in, their peculiarity. God is not narrow, though man is; and our wisdom lies in being lifted out of our own pettiness into the vast mind of God. Hence it will be found that, so far from James being one who slighted grace, his epistle is unintelligible unless a man really understands and holds fast the grace of God. He is the only apostle who uses the remarkable term "the perfect law of liberty." This supposes not law but grace. Therefore it was really the feebleness with which grace was apprehended which made people fancy and shrink back from the bugbear of legalism in the Epistle of James. Had they read it in the liberty of grace, they would have seen the real power of the Spirit of God in giving the Christian to realise his liberty.

Just so it appears to me that Jonah in the same way, although personally he might be eminently Jewish in his feeling, nevertheless was used of God for a final Old Testament testimony to the Gentiles. Nineveh, the capital of the then Assyrian kingdom, was at that time the great power of the world. It was before the days when Babylon aspired to supreme empire, and was permitted to acquire it; for Babylon was of itself a most ancient city probably before Nineveh; but it was not allowed to rise up into supremacy until the complete trial of Israel, and the proved failure even of Judah and David's house. Jonah was an early prophet. He lived in or before the days of Jeroboam II. I believe that modern speculation has put him a hundred years perhaps too late. However, this is a small matter. The grand point is the bearing of his prophecy. There is another difference too that is worthy of note in Jonah, and that is, that the book differs from others of the minor prophets by being for the most part prophecy in fact and not so much in word. The whole history of Jonah is a sign. It is not simply what he said but what he did, and the ways of God with him; and this it will be my business to endeavour to expound.

The New Testament points us out some of the most prominent parts of this prophecy, and will be found, I think, to give us the key to the bearing of it in a distinct and material way. Our Lord Himself refers to it, particularly also, it may be added, to that which has drawn out the incredulity of many divines. Now it is well known to those who are acquainted with the working of mind in the religious world, that they have found enormous difficulties in the facts of the book of Jonah. The truth is that, as elsewhere, they stumble over the claims of prophecy; it is here the difficulty of a miracle. But to my mind a miracle, although no doubt it is the exertion of divine power, and entirely outside the ordinary experience of man, is the worthy intervention of God in a fallen world. It is a seal given to the truth in the pitiful mercy of God, who does not leave a fallen race and lost world to its own remediless ruin. So far therefore, from miracles being the slightest real difficulty, any one who knows what God is might well expect Him to work them in such a world as this. I do not mean arbitrarily, or at such a time as ours; for although there be answer to prayer now and the most distinct working of God according to it, it is all to my mind a simple thing. We must never confound an answer to prayer, precious as it may be, with a miracle. For an answer to prayer is no more unintelligible than that your own earnest request to man should bring out a special intervention to your mind. What greater difficulty is there for God to hear the cry of His children? Have baptized men and women sunk into degrading epicureanism? It is then truly monstrous to shut out such a gracious interference of God every day, and there cannot be a stronger proof of where and what man has come to in Christendom than the notion that special answers to prayer are irreconcilable with the general laws God has established to govern the world as well as mankind. Now there is no doubt that there are general principles, if you will, as to everything, as to the universe, as to the moral ways of God with men, and also as to His dealing with His own children. But then we must never shut out that He is a really personal God, who, even when a miracle may not be, knows how to make His care a living and a known reality for the souls of all that confide in Him.

In the present case then we have one authority weighing infinitely more than all the difficulties which have been mustered by unbelief. For it is plain that our Lord Jesus singles out the particular point of greatest difficulty and affixes to it His own almighty stamp of truth. Can you not receive the words of the Lord Jesus against all men that ever were? What believer would hesitate between the Second man and the first? The Lord Jesus has referred to the fact that Jonah was swallowed up by the great fish, call it what you will: I am not going to enter into a contest with naturalists whether it was a shark, a spermaceti whale or another. This is a matter of very small account. We will leave these men of science to settle the kind; but the fact itself, the only one of importance for us to affirm, is that it was a great fish which swallowed and afterwards yielded up the prophet alive. This is all one need stand to the literal truth of the fact alleged. There is no need to imagine that a fish was created for the purpose. There are many fishes quite capable of swallowing a man whole: at any rate such have been. If there was one then, it is enough. But the fact is not only affirmed in the Old Testament, but reaffirmed and applied in the New by our Lord Himself. Any man who disputes this must give an account of his conduct before the judgment seat of Christ ere long.

Turning then to our prophecy, we read, "Now the word of Jehovah 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. But Jonah rose up to flee unto Tarshish from the presence of Jehovah, 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 Jehovah." But in Jonah is seen the stiff-neckedness of man. Jehovah told him to go east, and he at once hurries west; that is, he flies exactly in the teeth of the divine command. To some this seems unaccountable in a prophet; to the rationalist it is incredible, and casts a doubt on the historical character of the entire book. But we have to learn that flesh is no better in a prophet than in ourselves. For the real difference between men is not that the flesh of some is better than that of others, but that some have learned to distrust themselves altogether, and to live another life which is by faith, not by flesh. Therefore it is that the believer only in fact lives to God so long as he goes on in dependence on Him. The moment he ceases to do so, wonder not at anything he says or does. Here we have a flagrant witness of it in Jonah. He was told to go to Nineveh; but "he rose up to flee unto Tarshish from the presence of Jehovah, and went down to Joppa," that is, to the neighbouring port of Palestine on the great sea, the Mediterranean, in order to go west.

"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 Jehovah. But Jehovah sent out a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken. Then the mariners were afraid, and cried every man unto his god, and cast forth the wares that were in the ship into the sea, to lighten it of them. But Jonah was gone down into the sides of the ship; and he lay, and was fast asleep." Now it cannot be doubted that there must have been some strong (however unjustifiable) impulse which gave a contrary bias to this godly man, as undoubtedly the prophet was. What was the motive? To our minds singular enough, but none the less influential over him for all that. Jonah was afraid that God would be too good! If Nineveh repented, he suspected that He would show it mercy. He feared therefore that his own character as a prophet would suffer. He did not choose them to hear the threat that God was giving to destroy the Ninevites for their wickedness, lest they might humble themselves under his preaching, and the threatened judgment might not be put into execution, and Jonah would thus lose his honour. What a miserably selfish thing is the heart even of a prophet, unless just so far as he walks by faith! Jonah did not so walk, but allowed self to gain a transient mastery. I do not speak of what Jonah felt as a man, but of his jealousy as he thought for his office. He could not bear that his ministry should be jeoparded for a moment. How much better to trust the Master!

Now I need not say at any length that we have the exact and blessed contrast to this in a greater than Jonah, who deigns to compare in a certain respect His own ministry with that of His servant. A greater proof of divine humility there could scarcely be. But in all things Jesus was perfect, and in nothing more than this that He, knowing all things, the end from the beginning, came down into a scene where He tasted rejection at every step rejection not merely as a babe when He was carried away into Egypt, but rejection all through a life of the most blameless yet divinely ordered obscurity; then through a ministry which excited growing hatred on man's part. There is nothing a man more dreads than to be nothing at all. Even to be spoken against is not so dreadful to the poor proud spirit of man as to be absolutely unnoticed; and yet the very much greater part of the life of Jesus was spent in this entire obscurity. We have but a single incident recorded of Jesus from His earliest years until He emerges for the ministry of the word of God and the gospel of the kingdom. But then He lived in Nazareth, proverbially the lowest of poor despised Galilee so much so that even a godly Galilean slighted and wondered if any good thing could come out of Nazareth. Such was Jesus; but more than this; when He did enter on the publicity of divine testimony, there too He meets opposition, though at first there was a welcome which would have gratified most men, yea servants of God. But He the Son, the divine person who was pleased to serve in this world, saw through that which would have been sweet to others when they, astonished and attracted, hung on the gracious words that fell from His lips. And how soon a dark cloud passed over it! For even that self-same day in which men heard such words as had never fallen on the ears of man, miserable and infatuated they could not endure the grace of God, and, had they been left to themselves, would have cast Him down headlong from the precipice outside their city. Such man was and is. How truly all that was fair was but as the morning cloud and early dew. But Jesus, we see, accepts a ministry of which He knew from the first the character, course, and results, perfectly aware that the more divine grace and truth were brought out by Him, the sterner rejection He should meet with among men.

God deals very tenderly with us in this respect. He does not fail to send somewhat to cheer and lift up the heart of the workman in praise to Himself; and only just so far as there is faith to bear it does He put on him a heavier burden. But as to the Lord Jesus there was no burden that He was spared; and if none in His life, what shall we say of His death? There indeed a deeper question was raised, on which we need not enter now, only referring to the first great principle as the contrast to the conduct of Jonah in going directly in the teeth of the Lord's distinct commission.

Another trait we find marked in Jonah his Jewish feeling. He was intensely national. He could not bear that there should be the slightest apparent failure of his word as a prophet in the midst of the Gentiles. He would rather that every Gentile had been swallowed up in destruction than that one word of Jonah should fall to the ground. It was precisely here where he had to learn himself short of the mind and heart of God. The wonders that were wrought were not too great for teaching the needed lesson. We have already referred to Jesus, but we need not even go so high as to the Lord of glory. In some respects the working of the Spirit of God in the apostle Paul may aptly serve for us, because he was a man not only of flesh and blood, but of like passions as we. Who ever suffered like him the afflictions of the gospel? Who with burning love to Israel so spent himself in untiring labours among the Gentiles labours too so unrequited then, that among the Gentiles themselves who believed he so often knew what it is to be less loved the more abundantly he loved?

On the other hand Jesus had no sin. Although perfectly man, every thought, feeling, and inward motion was holy in Jesus: not only not a flaw in His ways was ever seen, but not a stain in His nature. Whatever men reason or dream, He was as pure humanly as divinely; and this may serve to show us the all-importance of holding fast what men call orthodoxy as to His person. I shall yield to none in jealousy for it, and loyally maintain that it is of the substance and essence of the faith of God's elect that we should confess the immaculate purity of His humanity, just as much as the reality of His assumption of our nature. Assuredly He did take the proper manhood of His mother, but He never took manhood in the state of His mother, but as the body prepared for Him by the Holy Ghost, who expelled every taint of otherwise transmitted evil. In His mother that nature was under the taint of sin: she was fallen, as were all others naturally begotten and born in Adam's line. In Him it was not so; and, in order that it should not be so, we learn in God's word that He was not begotten in a merely natural generation, which would have perpetuated the corruption of the nature and have linked Jesus with the fall; but by the power of the Holy Ghost He and He alone was born of woman without a human father. Consequently, as the Son was necessarily pure, as pure as the Father, in His own proper divine nature, so also in the human nature which He thus received from His mother: both the divine and the human were found for ever afterwards joined in that one and the same person the Word made flesh.

Thus, we may here take occasion to observe, Jesus is the true pattern of the union of man with God, God and man in one person. It is a common mistake to speak of union with God in the case of us His children. Scripture never uses language of the kind; it is the error of theology. The Christian never has union with God, which would really be, and only is in, the Incarnation. We are said to be one with Christ, "one spirit with the Lord," "one body," one again as the Father and the Son; but these are evidently and totally different truths. Oneness would suppose identification of relationship, which is true of us as the members and body of our exalted Head. But we could not be said to be one with God as such without confounding the Creator and the creature and insinuating a kind of Buddhistic absorption into deity, which is contrary to all truth or even sense. The phrase therefore is a great blunder, which not only has got nothing whatever to warrant it from the Spirit, but there is the most careful exclusion of the thought in every part of the divine word.

And here it may be of interest to say a few words of explanation as to our partaking of the divine nature, of which Peter speaks at the beginning of his second Epistle (2 Peter 1:4). It does not seem to be the same as oneness with Christ, which in scripture is always founded on the Spirit of God making us one spirit with the Lord after He rose from the dead. Christ when He was here below compared Himself to a corn of wheat that was alone: if it died, it would bring forth much fruit. Though the Son of God was always the life of believers from the beginning, He promises more, and thus indicates that union is a different thing. They must never be confounded. They are both true of the Christian; but union in the full sense of the word was that which could not be till Christ had died to put away before God our sins, yea to give us our very nature judged, so that we might stand in an entirely new position and relationship, made one by the Spirit with Christ glorified on high. This I believe to be the doctrine of scripture. Along with this observe that the only one who brings out the body of Christ asserted dogmatically in the New Testament is the apostle Paul. Our spiritual oneness is referred to frequently in the seventeenth chapter of the Gospel of John; but this is not exactly the same thing as being one with Christ according to the figure of the head and the body, which is the proper type of oneness in scripture. Now it is by the apostle Paul alone that the Spirit sets before us the body with its head; and this it is which figures the true notion according to God of our oneness with Christ.

To be one with or have life in Him is not the same thing. This may be clearly illustrated by the well-known instance of Abel and Cain. They had the same life as Adam; but they were not one with Adam as Eve was. She only was one with Adam. They had his life no less than their mother. Thus the two things are never the same and need not be in the same persons. Oneness is the nearest possible relationship, which may or may not be conjoined with the possession of life. Both are in the Christian. The pattern of oneness or its proper scriptural model is found under that of the head and the body, which is the more admirably expressive as the head clearly and of right directs all the movements of the body. In a man of sound mind and body there is not a single thing done by the extremity of the foot which is not directed by the head. Such exactly is the pattern spiritually. The Spirit of God animates the assembly, the body of Christ. The Holy Spirit is the true bond of oneness between the members on earth and Christ in heaven. By and by, when we go on high, it will be- represented by another figure equally apt, though also anticipatively applied while we are on earth. We never hear of the head and the body in the day of glory? but of the Bridegroom and the bride. So we read inRevelation 19:1-21; Revelation 19:1-21 that the marriage of the Lamb is then come. This takes place in heaven after the translation of the saints and before the day of Christ's appearing. Scripture: avoids speaking of the marriage until the whole work of God is complete in His assembly, so that those who are baptized of the Spirit into that one body may be caught up to Christ together. These between the two advents of the Lord are all in one common position. But those before Christ came were surely quickened of Him; sons of God, they were partakers of the divine nature. So are Christians now; so will be the saints when the millennial kingdom is set up under the reign of Christ manifest to every eye. But to be one with Christ, members of His body, is only true now that He is in heaven as the glorified man, and that the Spirit is sent down to baptize us into this new body on the earth. That one body is now being formed and perpetuated as long as the church remains on earth. The marriage of the Lamb (of course a figure of consummated union and joy) will only take place when the whole church is complete, not before, whatever may be the language inspired by hope ere then.

As to the difficulty of some minds, whether Christ partook of our nature as it is here, or we partake of Him as He is in heaven, the answer seems to me that both are true; but they are not the same truth. Christ partook of human nature, but not in the condition in which we have it. This has been already explained, as it is essential not only to the gospel but to the Christ of God. The man who denies this denies Christ's person; he wholly overlooks the meaning of the supernatural operation of the Holy Ghost. Such was the fatal blot of Irvingism a far deeper mischief than the folly about tongues or the pretensions to prophesying, or the presumption of restoring the church and its ministries, or even its gross Judaising. It made null and void the Holy Ghost's operation, which is acknowledged in the commonest creeds of both Catholics and Protestants. These all so far confess the truth; for I hold that as to this Catholics and Protestants are sound but the Irvingites are not, although in other matters they may say a great deal that is true enough. Certainly the late Mr. Irving saw and taught not a little neglected truth. Notwithstanding they were, and I believe still are, fundamentally unsound in holding the human nature of Christ to be fallen and peccable through the taint of the fall, thus setting aside the object and fruit of the miraculous conception by the power of the Highest.

Hence then our being partakers of the divine nature is one thing, the gift of the Holy Ghost quite another. Both we have now. The first is the new nature that pertains to us as believers, and this in a substantial sense has been true of all believers from the beginning. But besides this there is the peculiar privilege of oneness with Christ through the Holy Ghost sent down from heaven. Clearly this could not be until the Holy Ghost was given to baptize the disciples of Christ into one body; as again the Holy Ghost could not be given to produce this oneness till Jesus by His blood had put away our sins and been glorified at God's right hand. (Hebrews 1:1-14; John 1:1-51; John 7:1-53) Those who should be saved had been in every kind of impurity, and they must be washed from their sins before they could be righteously set in that position of nearness and relationship as "one new man." Esther was chosen and called to a high position; still, according to the habits due to the great king, there must needs be a great preparation before the actual consummation. I grant you this was but a natural place; still it is the type of a spiritual relationship; so that we may use it to illustrate God's mind. It is not consistent with His ways or His holiness that any should be taken out of the old things and put into the wonderful position of oneness with Christ until the work of redemption completely abolished our old state before God and brought us into a new one in Christ. Such is the order of scripture.

But there is more to come. For although we have already the Holy Ghost as well as the new nature, there is a third requisite which the glory of Christ demands for us: we shall be changed. That is, we Christians, who have now not only humanity but this fallen, are destined at Christ's coming again for us to be changed. Christ had human nature but not fallen. In His case alone was humanity holy, free from every blemish and taint, and pure according to God. It was not only not fallen, but fit without blood to be the temple of God. This is far more than could be said about Adam in his pristine innocency. When Adam came from the hand of God, good as he was, it could not be said that he was holy. There was absolute absence of all evil. God made the man upright before he sought inventions. There was untainted innocence. But holiness and righteousness are more than creation goodness and innocency. Holiness implies the intrinsic power that rejects evil in separation to God: and righteousness means consistency with the relationship in which one is set. Both these qualities we see not in Adam but in Jesus even as to His humanity. "That holy thing that shall be born of thee shall be called the Son of God." He was the Holy One of God, "Jesus Christ the righteous." Indeed He was the only one of whom it was or could be said of His human nature that it was holy; as it clearly is of humanity in His person that the expression "that holy thing" is used. The divine nature was not born of the virgin; and it was little needed to call that holy. There was the highest interest and moment in knowing the character of His humanity. Scripture as to this is most explicit. His humanity was holy from the very first, spite of being born of a fallen race.

And this agrees with all other truth. Thus had the human nature of Christ been tainted by the fall, how could He have been the "most holy" sin-offering for sinners? There was no instance about which there was so much scrupulosity of care as the meat-offering and the sin-offering. These two. are remarkable and remarkably opposed types of Christ: the one of His life, the other of His death.

But we shall have much more in the way of power and glory by and by. When Christ comes, human nature in us will participate in the victory of the Second Man, the last Adam, as it now shares in the weakness and ruin of the first man. Then indeed is the time when human nature will be promoted to a good degree; that is to say, it will be raised out of all the consequences of the fall of the first man, and will be placed in all the power and incorruption and glory of the Second Man as He is now in the presence of God. Never shall we be made God: this could not be, and ought not to be. It is impossible that the creature can overpass the bounds that separate the Creator from it. And more than that, the renewed creature is the very one which would most abhor the thought. No matter what the church's blessedness and glory may be, it never forgets its creature obligations to God and the reverence due to Him. For this very reason he that knows God would never desire that He should be less God than He is, and could not indulge or tolerate the self-exalting folly which the miserable illusion of Buddhism cherishes, along with many kinds of philosophy which are afloat now as of old in the west as well as the east the dream of a final absorption into deity. This is altogether false and irreverent. All approach to such thoughts we see excluded in the word of God. In heaven the lowliness of those whom the sovereign grace of God made partakers of the divine nature will be even more perfect than now while we are on the earth. Human nature under sin is as selfish as proud. Fallen humanity always seeks its own things and glory; but the new nature, the perfection of which is seen in Christ, (that is to say, the life given to the believer, what we receive in Christ even now, and by and by when everything is conformed to it) will only make perfect without a single flaw or hindrance that which we now are in Christ Jesus our Lord.

Returning from our long digression, I would now direct attention to the plain fact that Jonah too faithfully represents the Jews in his unwillingness that God should show mercy to the Gentiles. The effect of this uncomely narrowness and indeed failure in bearing a real witness to the true God is, that far from being the channel of blessings to the Gentiles, he brings a curse upon them. So with the Jew now, and it will be yet more verified at the end of the age. The ringleaders of the actual rationalism in the world have derived a vast deal of their cavils from Jewish sources. The miserable Spinoza of Amsterdam, the theological pantheist of the seventeenth century, is really the patriarch of a great deal of the philosophy that is overrunning the world now and ever since. And this will grow far worse. It is granted that this did not begin with him, but with heathen unbelievers, yet made more and more daring by Jewish and then Christian apostacy. I have no doubt that there is yet to be, from the dragons' teeth which they are sowing over Christendom, an abundant crop of men given up to lawlessness.

Here however it is a very different state: we see a godly man spite of all faults. Nevertheless the result of his unfaithfulness is that he brings a tempest from Jehovah on the ship; and his error brought no small danger on unconscious Gentile mariners, who little thought of the question between God and His servant, or of the deep reason that lay underneath so singular a controversy. But Jonah knew what the matter was, though he had never dared to look it fairly to the bottom: as men never do whose conscience is bad. And this he showed when the shipmaster came and waked him up from his sleep with the cry, "What meanest thou, O sleeper? arise, call upon thy God, if so be that God will think upon us, that we perish not." Even then he does not reveal the secret. "And they said every one to his fellow, Come, and let us cast lots, that we may know for whose cause this evil is upon us." When men are ashamed and will is still active and unjudged, it takes no small discipline to set them right again. So Jonah held his tongue as long as he could, though he knew right well who was the culprit. "They did cast lots, and the lot fell upon Jonah." As it was not possible to hide his secret any longer, "Then said they unto him, Tell us, we pray thee, for whose cause this evil is upon us? What is thine occupation? and whence comest thou? what is thy country? and of what people art thou? And he said unto them, I am an Hebrew; and I fear Jehovah, the God of heaven, which hath made the sea and the dry land. Then were the men exceeding afraid, and said unto him, Why hast thou done this? For the men knew that he fled from the presence of Jehovah, because he had told them. Then said they unto him, What shall we do unto thee, that the sea may be calm unto us? for the sea wrought, and was tempestuous."

The prophet then directs them like a genuine soul, as he was at bottom: all of which we have spoken freely and plainly, as the word of God warrants us to do, seems quite consistent with it. For all his short comings, his narrowness, and his official self-importance, he did not fear to trust himself in God's hands, as we shall see. For "he said unto them, Take me up, and cast me forth into the sea." Is it not evident and sad the mixture one sees even in a real believer? It is plain that he has not the slightest doubt of his own relationship to God; he entertains no question that all will be well somehow with Jonah. Yet had he really been, as he was often in danger of being, impatient, self-willed, and presumptuous. Jonah knew God well enough to dread that He would be better than his own message and warning to the Gentiles. He did not mind that God should be ever so good to the Jews, but he could not bear that his threat should seem vain through divine mercy to repentant Gentiles.

Jonah, I say, tells them to take him up and cast him forth into the sea. "So shall the sea be calm unto you: for I know that for my sake this great tempest is upon you." The shipmen, not having the heart to do it, "rowed hard to bring the ship to land; but they could not: for the sea wrought and was tempestuous against them." And they too cried unto Jehovah. A remarkable change, as we may here discern, takes place in them; for up to this time they simply owned God, but only after a natural sort, because they called on their gods withal. This was inconsistent enough. They did not see the grievous incongruity of worshipping false gods and at the same time owning the true God. Such however was exactly their state; but now they cried to the true God. They had heard His name was Jehovah, and they were struck by the reality of His government in the case of Jonah before their eyes. "And they cried unto Jehovah, and said, We beseech thee, O Jehovah, we beseech thee, let us not perish for this man's life, and lay not upon us innocent blood: for thou, O Jehovah, hast done as it pleased thee."

A remark may be made by the way in proof of the excess of the folly rationalism displays in judging of these names of God. In these days most people who read are aware that freethinkers have tried to build up the theory that each of the early books at least of the Bible must have been written by different authors at different times, because among other phenomena there occur two or more accounts sometimes of the same or of kindred features, in one of which the name God or "Elohim" is more prominent, in another the name "Jehovah." Their hypothesis is that the difference of these terms, backed up by other differences of thought and language, can only arise from distinct authorship. Superficial and transparent folly! As if even human writers do not vary their style with their subject and object: how much more when God gives according to His fulness and depth! There is not the slightest sense in the theory. And here is a proof before our eyes in the prophecy of Jonah. There is no question of early documents in this case. As compared with the books of Moses, Jonah after all is rather too late in the day. They contrived to eke out the case that in the dim and hoary age of Mosaic antiquity various documents had somehow been muddled together, and out of the later manipulation of these different records at length emerged the books of Moses as we have them: pretty much, one might suppose, as Jehovah plagued the people because they made the calf, which Aaron made, when he "cast the gold into the fire, and there came out this calf."

But, however this may be, the prophecy of Jonah rises up to refute this pretentious folly. Bear with me if I cannot but use strong and plain terms in speaking of that which is so irreverent and revolting. One should never find fault with a man for ignorance;* still less can one justly lay blame on any man for not being wiser than God has been pleased to make him. It is our business to make the best use of the little which God may have vouchsafed; but that man should allow his mind or acquirements, whatever be his measure, to rise up in judgment of the precious and perfect word of God, to unsettle and destroy as far as his influence extends the absolute divine authority of everything that God has written, this I cannot but condemn with all my soul, and believe that it is the truest love even to the wrong- doers. We cannot exaggerate the heinousness of the sin. May the Lord forgive every one guilty of it! But we ought not to forgive the thing itself. Can one conceive that God would have the believer forgive the sin of speaking against His own word? Grace can forgive the worst of sinners; but never let us allow any thought about the sin except that it is most hateful to God. To have the strongest sense of sin is in no way incompatible with the utmost pity for and interest in him who is deceived and guilty and condemned. On the contrary it is as much a Christian's duty to abhor that which is evil as to love that which is good. So true is this, that the man who does not abhor evil can never be justly thought to have real love in his heart for what is good; because it is always in proportion to moral power that one hates the false and evil, and loves the true and good. As for the shilly-shallying that calls itself charity but really is indifference to either good or evil, it is at bottom either intense self-seeking or mere love of ease without a single quality which becomes a man, because there is no thought nor care for what is due to God. Against such heartlessness may all God's children watch diligently; for the air now-a-days is full of it. Depend on it, there is no grace in such laxity. It is as far as possible from Him who is our only unfailing test.

*The last words of the famous Laplace were, "Ce que nous connaissons est peu de choses; ce que nous ignorons est immense." Alas! he died without the knowledge of God, without eternal life in Christ. But he is no bad witness of the unsatisfying nature of the knowledge of one who knew much in comparison of most men, though he knew nothing of what man most needs to know.

In his distress then we find Jonah turns to the true God. Even for the heathen sailors it was no time for thinking of their false gods. They felt themselves evidently in the hand of Jehovah. Accordingly they cry to Him, and as we are told, "They took up Jonah, and cast him forth into the sea: and the sea ceased from her raging." What a sight! What solemnity must have filled these poor Gentiles! Thereon, we are told, they "feared Jehovah." They had cried to Him before; they feared Him now. If they cried to Him in their danger, they feared Him yet more when the danger was over. That is right, and shows reality. However common, it is a fearful mockery when a man fears the Lord less when he professes to have his sins forgiven by His grace. It is truly awful and perilous when the goodness of God weakens in the smallest degree our reverence for Himself and jealousy for His will. "Our God is a consuming fire, but this need not hinder our perfect confidence in His love. So here the mariners offered a sacrifice unto Jehovah, and made vows at the same time. "Now Jehovah had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights."

Next (Jonah 2:1-10) we come to a very great change. It is not a man sent out on an unwelcome errand from Jehovah; nor his endeavour to escape from the execution of God's commission; nor yet again the divine dealings with him when he proved refractory and kicked against the goads. We see by the way that Jehovah is exceedingly pitiful and of tender mercy as regards the Gentile mariners, when they forsook their vanities and were brought to worship the only true God, Jehovah the Lord of heaven and earth. But now we have the silent and secret dealings of God that went on during those three days and three nights when Jonah lay in the depths and spread his misery before God. "Then Jonah prayed unto Jehovah his God out of the fish's belly, and said, I cried by reason of mine affliction unto Jehovah, and he heard me; out of the belly of hell cried I, and thou heardest my voice."

In this there can be not the slightest doubt to the believer that Jonah is a type of the blessed Lord Jesus Christ when He too was for three days and nights, as He said Himself, in the heart of the earth the crucified Messiah. But then how different! Jonah's singular fate was because of his sin his manifest insubjection to God. Christ suffered for others exclusively. It was for the sins of His people. Nevertheless the result was so far similar that our Lord Jesus Himself being without sin was utterly rejected, not because He did not the will of God, but because He did it to perfection, offering His body as a sacrifice once for all. Thus our blessed Lord obeyed unto death, instead of disobeying it like the first Adam. Jonah then cries, and Jehovah hears. Deeply does he feel the position in which he found himself; and this was well. Discipline is meant to be felt, though grace should not be doubted.

But I believe on the other hand that his confidence, as was natural, was not unmingled with fear. For if a type of Christ he was a type of the Jewish people. Indeed he sets forth not inaptly the people failing in their testimony, misrepresenting God before the Gentiles, not yet a channel of blessing on them according to the promises to Abraham, but rather a curse because of their own unfaithfulness. Nevertheless, just as Jonah was preserved of God in the great fish, so also are the Jews now preserved of God, and will be brought out to be a joy and praise to His name in the earth, whatever their present lost estate. That day is hastening apace. In Jonah's history we find its pledge; in Christ's its righteous ground and the means to accomplish it when Jehovah pleases to His glory.

It is a principle with God that "in the mouth of two or three witnesses shall every word be established." This I do not doubt to be at least one reason for the three days, whether one looks at the case of Jonah, or of Christ, or of any other. It means a fully adequate testimony, as in our Lord's case, to the reality of His death when He had been rejected to the uttermost; so with Jonah. Two would have been enough; three were more than sufficient, an ample and irrefragable witness. So our Lord Jesus, though by Jewish reckoning three days and three nights in the grave, literally lay there but the whole of Saturday the Sabbath, with a part of Friday not yet closed, and before the dawn of Sunday. For we must always remember in these questions the Jews' method of reckoning. Part of a day regularly counted for the four-and-twenty hours. The evening and the morning, or any part, counted as a whole day. But the Lord, as we know, was crucified in the afternoon of Friday; His body lay all the next or Sabbath day in the grave; and He rose early the Sunday morning. That space was counted three days and three nights according to sanctioned Biblical reckoning which no man who bowed to scripture would contest. This was asserted among the Jews, who, fertile as they have been in excuses for unbelief, have never, as far as I am aware made difficulties on this score. The ignorance of Gentiles has exposed some of them when unfriendly to cavil at the phrase. The Jews found not a few stumbling-blocks, but this is not one of them: they may know little of what is infinitely more momentous; but they know their own Bible too well to press an objection which would tell against the Hebrew scriptures quite as much as the Greek.

In Jonah 3:1-10 we come to another point. The word of Jehovah comes to Jonah again. How persistent is His goodness, and how vain for His servant to think of evading! A fresh message is given in these terms: "Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee. So Jonah arose, and went unto Nineveh, according to the word of Jehovah." And the Spirit of God tells us, "Nineveh was an exceeding great city of three days' journey. And Jonah began to enter into the city a day's journey, and he cried, and said, Yet forty days and Nineveh shall be overthrown." The people listened to the word. And here is another use for which our blessed Lord employs Jonah. He does not merely cite the most marvellous part of Jonah's history as a type of His own rejection in Israel, or of the consequence of that rejection for Israel, but He holds up before the proud and hard spirit of the Jew in His day the repentance of the Ninevites at the preaching of Jonah, two wholly different references which are main incidents in the history of the prophet. "So the people of Nineveh believed God." They did not go so far as the mariners: they "believed God." There was a certain conviction that His moral character was justly offended by their wickedness; for well they knew that they were living as they listed, which practically means without God at all. "They believed God," it is stated, "and proclaimed a fast, and put on sackcloth."

Does this again warrant the inference that the book had two authors? Later on, as at the early part, all is recounted with the most perfect order morally, and as naturally as possible flows from one and the same inspired mind. The fact is that the application of the different names for God is quite independent of the question of one or more authors, and is owing to a different idea which the author meant to convey: and this is true throughout scripture early or late, Old Testament or New. Indeed all the holy writings are parts of the same web; but it does not follow that there may not be a different pattern in different parts of it. To make it all the same monotonous colour or shape is not always necessary even among men. How strange that vain man should sit in judgment on God, not even allowing Him to do as He pleases with His own word! Of course the use of the names is adapted to a different apprehension of God on the part of men, the one being mainly the general expression of His nature, the other of that specific relation in which He was revealed to His chosen people of old; the one what, the other who He is. Hence under the hand of the Holy Spirit we may surely reckon that God furnishes the terms used with the most perfect propriety. Never is it either arbitrary or unmeaning; but we may not be able always to discern aright. So far indeed is it from being true, that I am persuaded a variety of authors would rather have struck these differences out. Thus, supposing there were two authors giving really conflicting reports, I consider that an editor, finding the two documents at variance, would have in all probability tried to assimilate them; for instance in this case either by striking out "Jehovah" and putting in "God," or by striking out "God" and putting in "Jehovah." This would have been no hard task, and most natural if there had really been a mere editor dealing with old relics which he wished to reduce into a tolerably harmonious whole for perpetuation.

Let me endeavour to illustrate the truth by a familiar figure. An artist of intelligence would not represent the Queen in the same way opening the Houses of Parliament as if reviewing the troops at Aldershot. He who could fail to see the reason of the differences in paintings of the two scenes' even if drawn by the same artist, would simply prove that he had no discernment of propriety. In the one case there might be a horse or a chariot; in the other there would be the throne. Horses would not be suitable in the House of Lords any more than. a throne at the camp. Every one can see in such a case as this that the difference of the surroundings has nothing to do with a question of this or that artist, of few or many, but is due exclusively to the difference of relationship.

So even we in ordinary life do not always address the same person in the same way. Suppose the case of a judge, and of a barrister who is the judge's son addressing him in court. Do you think the barrister would so far forget the court as to call the judge his father when addressing the jury, or even the judge? Or do you suppose when at home in the intimacy of his father's house that his son would call the judge "my lord," just as he and all else would in court?

It is to me then certain that the objection raised is due to nothing else than an astonishing want of discernment; but I should never blame one for this if he did not pretend to teach and in his effort dishonour God's word, and injure if not ruin man. If people cannot form a sound and holy judgment as to such questions, it is their own loss. But they are not entitled to publish the fruits of their ignorance of scripture, and palm them off as something new, profound, and important, without being sifted and exposed, especially as the necessary tendency if not the object of all they say is to destroy the true character of scripture as divine. Were the learning in which such efforts may be arrayed ever so real, which it rarely is, I do not think a Christian ought to make a truce for an hour.

Here then we learn that God was believed by the men of Nineveh, who accordingly took the place of the guilty in repentance before God. When the matter came to the king, "he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes. And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste anything: let them not feed, nor drink water: but let man and beast be covered with sackcloth, and cry mightily unto God." Here the place of humiliation is kept up in a thorough, if somewhat singular, manner. "Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not?" They have not long to wait for an answer of mercy. "And God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not. But it displeased Jonah exceedingly, and he was very angry." Yes, Jonah is the same man still when proved to the core. It may appear to us wonderful that so it should be after all the dealings of God with him. The mercy shown was too much for him whose message covered Nineveh with sackcloth What he had warned he had warned; and he could bear no mitigation lest it should detract from himself. This feeling was too deeply ingrained in his nature to be altered even by such discipline as he had passed through. No experience can ever correct the evil of the fleshly mind. So thoroughly hopeless is it in itself that nothing short of death and resurrection with Christ, given to faith and kept up in dependence on Him, can avail. To be swallowed up by the great fish and to come forth again was used for good doubtless; but no such measure sufficed to meet the demand. We only live by present dependence on God; and there can be no greater ruin for a soul than to attempt to live on the past alone, still less going back to one's old thoughts and feelings.

Jonah indeed practically set aside the fruit of the solemn discipline for his soul which he had gone through in the depths of the sea. But God was the same God; and had His own way of setting Jonah right. "He prayed unto Jehovah." Here we find the propriety of the language again. The prophet does not fall back merely on the place of man as such with God; he speaks to Him as one who knew Him on special ground, according to the covenant name of Jehovah in which He is known to the Jew. "He prayed to Jehovah, and said, I pray thee, O Jehovah, was not this my saying, when I was yet in my country? Therefore I fled before unto Tarshish: for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil." This was the secret spring of the prophet's dread God's mercy! "Therefore now, O Jehovah, take, I beseech thee, my life from me; for it is better for me to die than to live." He could not bear to live if his word were not accomplished to the letter. He would rather see that word carried out rigorously in the extermination of all the Ninevites than that it should seem to fail. How proud, selfish, and destructive is the impatient heart even of a godly man! And how beautiful it is to find in the apostle Paul what I referred to at the beginning! A man of like passions with Jonah and with us, who nevertheless gives patience as the special, chief, and most memorable sign of an apostle. He says truly that all the signs of an apostle were found with him in reproving the ungrateful Corinthians; but what does he allege as the first great sign of it? Not tongues or miracles. Be assured of this that patience is better than any such powers; and patience in every form God wrought in the heart of that blessed man. Yet it does not seem to my mind from all we read that Paul was a patient man after his own nature. Does it not rather seem that he was amazingly quick of feeling, and as rapid in coming to a conclusion as he was firm in holding to it when formed? Nevertheless, though he had a mind as fitted for deep-sea fathoming as for taking in the various sides of whatever came before him, we know that he was thoroughly a Jew "a Hebrew of Hebrews" as he says himself, to whom his nation was unspeakably dear. At the same time he was a man most energetic in carrying out practically whatever conscience and heart received as according to God. This he was even in his unconverted days; and certainly he was not less so when broken down by grace and filled with a love which poured forth from every channel of his large heart. But the permanent quality that marks Paul as apostle, as he urges to the Corinthian doubters and for the good of all saints, is patience. I doubt that any other thing is so great a sign of spiritual power. There is a day coming when power will not be shown in patience; but the truest sign of divine power morally carried on now is this ability to endure. Now this was what Jonah completely failed in. He had known wonders of divine power and mercy in his own case; but there is nothing like the cross, no lesson like that of death and resurrection as Paul had learnt it. Some may think it a very unusual expression of our hearts, bad as they are, to put one's own reputation above the welfare and even the lives of the people of the great city; and that few or none of us would be tempted to feel so hardly. Be assured however that the flesh is untrustworthy; and that self is as cruel as it is paltry when allowed. This may seem to some a dreadful thought; but is it not true? Man is the first man still; and it is in the Christian ready to repeat itself, unless by faith held for dead.

"Then said Jehovah, Doest thou well to be angry?" How admirable His patience! "So Jonah went out of the city, and sat on the east side of the city, and there made him a booth, and sat under it in the shadow, till he might see what would become of the city." There sat the prophet coolly and deliberately waiting with what comfort he could muster to see if God would then and there exterminate the people he, Jonah, had devoted to destruction. And now we see the wonderful way in which Jehovah corrected the mischief. "Jehovah God prepared a gourd." It is not now simply "God," nor only "Jehovah," but the blending of nature with special relationship. Such seems the reason why it is Jehovah God in this instance. He "prepared a gourd, and made it to come up over Jonah, that it might be a shadow over his head, to deliver him from his grief. So Jonah was exceeding glad of the gourd." Simply as God, we may say, He prepared the gourd; but as Jehovah God He prepared it to be a comfort for His servant Jonah. "But God prepared a worm." Observe the appropriate change. It is not "Jehovah God" now, but Elohim the author of creation. " God prepared a worm when the morning rose the next day, and it smote the gourd that it withered. And it came to pass, when the sun did arise, that God prepared a vehement east wind; and the sun beat upon the head of Jonah, that he fainted, and wished in himself to die, and said, It is better for me to die than to live." Indeed impatience must always be about self. The thing that ever most provokes human nature is such a wound. It is never God; nor need the test by which God puts one to the proof provoke impatience, which is found when analysed to be just a finding fault with Him. Do you think that God has not His eye on every thing and every one? Do you forget that God is measuring all the grief and trial and pain inflicted and borne here below? Of course He concerns Himself actively with each and all. Hence it is only when we lose sight of this that the impatience of nature breaks forth; but it is assuredly always there ready to break forth. So it did break out with the vexed prophet. "And God said to Jonah, Doest thou well to be angry for the gourd? And he said, I do well to be angry, even unto death." How manifestly we see the same soul hot but feeble: "I do well to be angry!" "Then said Jehovah, Thou hast had pity on the gourd, for the which thou hast not laboured, neither madest it grow; which came up in a night, and perished in a night: and should not I spare Nineveh, that great city, wherein are more than six-score thousand persons that cannot discern between their right hand and their left hand; and also much cattle?" You would like the gourd spared. What is the gourd to Nineveh? You value its ephemeral shade: what is it in mine eyes to that great city with its teeming myriads of such little ones as know not their right hand from their left? Yes, God even thinks of and feels for the cattle. What surer or more evident sign of greatness than to be able to take in what we consider petty along with what is to us boundless in magnitude? And such does our God; He despises not any. Such exactly is the God whom Jonah knew so little and was so unwilling to learn. There is no real knowledge of God except in crushing nature in its impatience, pride of heart, self-confidence, everything And it is right that it should be so. It is a poor gain to acquire considerable knowledge of God without its having at the same time a deep moral effect on the soul. God at any rated would have the two things together associated in us.

How admirably complete are His ways and His working! He who prepared the fish prepared the palmchrist and the worm and the vehement east wind. All things serve not His might only, but His gracious purposes. It is as characteristic of our prophet as of all scripture to state calmly every incident just as it was, all under God's hand, the least as truly as the greatest, and this too not to his own credit, but to the praise of mercy so infinitely above the thoughts of man. And this is imbedded among the Jewish prophets, written in the Hebrew tongue, by one who felt as keenly as ever Israelite did what it was to warn the destined captor of Israel, with the certainty that God would repent Him of the menaced judgment, if they by grace repented themselves of their ways against Him. And so he proved after that he, given back from the grave of the sea, had performed his mission, type of One risen from the dead, as much greater in His grace to the Gentiles as in the glory of His person and the perfectness of an obedience which went out only in doing the will of His Father. But God is as wise as He is good; and the prophet's grief over the perishing palma-christi is made a reproof to his own rash spirit, and a justification from his own mouth for the mercy of God to the men of Nineveh. Once more out of the eater comes forth meat, and out of the weak, as erst out of the strong, comes forth sweetness.

Such then is the book of Jonah, and I cannot help thinking that, as far as it goes, a more instructive book for the soul, and in view of the dealings and dispensations of God with man and creation, there is not in the Bible.