1The word of the LORD came to Jonah the son of Amittai saying, 2“Arise, go to Nineveh the great city and cry against it, for their wickedness has come up before Me.” 3But Jonah rose up to flee to Tarshish from the presence of the LORD. So he went down to Joppa, found a ship which was going to Tarshish, paid the fare and went down into it to go with them to Tarshish from the presence of the LORD.

      4The LORD hurled a great wind on the sea and there was a great storm on the sea so that the ship was about to break up. 5Then the sailors became afraid and every man cried to his god, and they threw the cargo which was in the ship into the sea to lighten it for them. But Jonah had gone below into the hold of the ship, lain down and fallen sound asleep. 6So the captain approached him and said, “How is it that you are sleeping? Get up, call on your god. Perhaps your god will be concerned about us so that we will not perish.”

      7Each man said to his mate, “Come, let us cast lots so we may learn on whose account this calamity has struck us.” So they cast lots and the lot fell on Jonah. 8Then they said to him, “Tell us, now! On whose account has this calamity struck us? What is your occupation? And where do you come from? What is your country? From what people are you?” 9He said to them, “I am a Hebrew, and I fear the LORD God of heaven who made the sea and the dry land.”

      10Then the men became extremely frightened and they said to him, “How could you do this?” For the men knew that he was fleeing from the presence of the LORD, because he had told them. 11So they said to him, “What should we do to you that the sea may become calm for us?”—for the sea was becoming increasingly stormy. 12He said to them, “Pick me up and throw me into the sea. Then the sea will become calm for you, for I know that on account of me this great storm has come upon you.” 13However, the men rowed desperately to return to land but they could not, for the sea was becoming even stormier against them. 14Then they called on the LORD and said, “We earnestly pray, O LORD, do not let us perish on account of this man’s life and do not put innocent blood on us; for You, O LORD, have done as You have pleased.”

      15So they picked up Jonah, threw him into the sea, and the sea stopped its raging. 16Then the men feared the LORD greatly, and they offered a sacrifice to the LORD and made vows.

      17And the LORD appointed a great fish to swallow Jonah, and Jonah was in the stomach of the fish three days and three nights.

Parallel Verses

New American Standard Bible (©1995)
The word of the LORD came to Jonah the son of Amittai saying,

GOD'S WORD® Translation (©1995)
The LORD spoke his word to Jonah, son of Amittai. He said,

King James Bible
Now the word of the LORD came unto Jonah the son of Amittai, saying,

Douay-Rheims Bible
Now the word of the Lord came to Jonas the son of Amathi, saying:

Darby Bible Translation
And the word of Jehovah came unto Jonah the son of Amittai, saying,

English Revised Version
Now the word of the LORD came unto Jonah the son of Amittai, saying,

Webster's Bible Translation
Now the word of the LORD came to Jonah the son of Amittai, saying,

World English Bible
Now the word of Yahweh came to Jonah the son of Amittai, saying,

Young's Literal Translation
And there is a word of Jehovah unto Jonah son of Amittai, saying:

Cross References

Matthew 12:39 But He answered and said to them, "An evil and adulterous generation craves for a sign; and yet no sign will be given to it but the sign of Jonah the prophet;

Matthew 16:4 "An evil and adulterous generation seeks after a sign; and a sign will not be given it, except the sign of Jonah." And He left them and went away.

Luke 11:29 As the crowds were increasing, He began to say, "This generation is a wicked generation; it seeks for a sign, and yet no sign will be given to it but the sign of Jonah.

Luke 11:30 "For just as Jonah became a sign to the Ninevites, so will the Son of Man be to this generation.

2 Kings 14:25 He restored the border of Israel from the entrance of Hamath as far as the Sea of the Arabah, according to the word of the LORD, the God of Israel, which He spoke through His servant Jonah the son of Amittai, the prophet, who was of Gath-hepher.

Amos 3:8 A lion has roared! Who will not fear? The Lord GOD has spoken! Who can but prophesy?

Commentary

Matthew Henry's Whole Bible Commentary

An Exposition, With Practical Observations, of The Book of Jonah

This book of Jonah, though it be placed here in the midst of the prophetical books of scripture, is yet rather a history than a prophecy; one line of prediction there is in it, Yet forty days, and Nineveh shall be overthrown; the rest of the book is a narrative of the preface to and the consequences of that prediction. In the midst of the obscure prophecies before and after this book, wherein are many things dark and hard to be understood, which are puzzling to the learned, and are strong meat for strong men, comes in this plain and pleasant story, which is entertaining to the weakest, and milk for babes. Probably Jonah was himself the penman of this book, and he, as Moses and other inspired penmen, records his own faults, which is an evidence that in these writings they designed God's glory and not their own. We read of this same Jonah 2 Ki. 14:25, where we find that he was of Gath-hepher in Galilee, a city that belonged to the tribe of Zebulun, in a remote corner of the land of Israel; for the Spirit, which like the wind, blows where it listeth, will as easily find out Jonah in Galilee as Isaiah at Jerusalem. We find also that he was a messenger of mercy to Israel in the reign of Jeroboam the second; for the success of his arms, in the restoring of the coast of Israel, is said to be according to the word of the Lord which he spoke by the hand of his servant Jonah the prophet. Those prophecies were not committed to writing, but this against Nineveh was, chiefly for the sake of the story that depends upon it, and that is recorded chiefly for the sake of Christ, of whom Jonah was a type; it contains also very remarkable instances of human infirmity in Jonah, and of God's mercy both in pardoning repenting sinners, witness Nineveh, and in bearing with repining saints, witness Jonah.

Chapter 1

In this chapter we have, I. A command given to Jonah to preach at Nineveh (v. 1, 2). II. Jonah's disobedience to that command (v. 3). III. The pursuit and arrest of him for that disobedience by a storm, in which he was asleep (v. 4-6). IV. The discovery of him, and his disobedience, to be the cause of the storm (v. 7-10). V. The casting of him into the sea, for the stilling of the storm (v. 11-16). VI. The miraculous preservation of his life there in the belly of a fish (v. 17), which was his reservation for further services.

Verses 1-3

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

Calvin's Commentary

1. Now the word of the LORD came unto Jonah the son of Amittai, saying,

1. Et fuit sermo Jehovae ad Ionam, filium Amittai, dicendo,

2. Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me.

2. Surge, vade Niniveh, ad urbem magnam, et clama contra eam; quia ascendit malitia eorum coram facie mea.

As I have before observed, Jonah seems here indirectly to intimate, [9] that he had been previously called to the office of a teacher; for it is the same as though he had said, that he framed this history as a part of his ordinary function. The word of God then was not for the first time communicated to Jonah, when he was sent to Nineveh; but it pleased God, when he was already a Prophet, to employ him among other nations. It might have been then, that he was sent to Nineveh, that the Lord, being wearied with the obstinacy of his own people, might afford an example of pious docility on the part of a heathen and uncircumcised nation, in order to render the Israelites more inexcusable. They made a profession of true religion, they boasted that they were a holy people; circumcision was also to them a symbol and a pledge of God's covenant; yet they despised all the Prophets, so that their teaching among them was wholly useless. It is then probable that this Prophet was taken away from them, that the Ninevites by their example might increase the sin of Israel, for in three days they turned to God, after Jonah had preached to them: but among the Israelites and their kindred he had, during a long time, effected nothing, when yet his authority had been sufficiently ratified, and thus, as we have already said, in their favor: for Jonah had predicted, that the kingdom of Israel would as yet stand; and however much they deserved to perish, yet the Lord fulfilled what he had promised by the mouth at his servant. They ought then to have embraced his doctrine, not only because it was divine, but especially because the Lord had been pleased to show his love to them.

I do not indeed doubt, but that the ingratitude of the people was in this manner arraigned, since the Ninevites repented at the preaching of Jonah, and that for a short time, while the Israelites ever hardened themselves in their obstinacy. And hence some have refinedly expounded that passage in Matthew 12:39-41, This perverse generation seeketh a sign, and a sign shall not be given to it, except the sign of Jonah the Prophet,' as though this intimated, that the Gospel was to be preached to the Gentiles, inasmuch as Jonah was taken away from his own nation, and was given as a teacher to foreign and heathen nations. They therefore suppose, that we are to understand this as a prophecy respecting the future call of the Gentiles, as though Christ had said, that he would hereafter go to the Gentiles, after having found the wickedness of the chosen people past recovery. But as Christ expressly applies this comparison, we ought not to draw his words here and there. [10] He indeed confines the similitude to one particular thing, that is, "As Jonah had been three days in the whale's bowels, so also he would be three days in the bowels of the earth;" as though he had said, that in this he would be like to Jonah, for he would be a Prophet brought to life again. And this was said designedly by Christ, because he saw that he was despised by the Jews, and that his labors were in vain: "Since ye now hear me not, and regard me as nothing, know that I shall be hereafter a new Prophet, even after my resurrection; so at length I shall begin to speak more effectually both to the Jews and to the Gentiles, as Jonah converted Nineveh, after having returned again to life." This then is the simple meaning of the passage. Hence Jonah was not a type of Christ, because he was sent away unto the Gentiles, but because he returned to life again, after having for some time exercised his office as a Prophet among the people of Israel. They then who say that his going forth was a token of the call of the Gentiles, adduce indeed what is plausible, but it seems to be supported by no solid reason; for it was in fact an extraordinary thing. God, then, had not as yet openly showed what he would do at the coming of Christ. When Naaman the Syrian was converted to the faith, (2 Kings 5:15) and a few others, God changed nothing in his ordinary proceedings: for there ever existed the special call of the race of Abraham, and religion was ever confined within the ancient limits; and it remained ever true, that God had not done to other nations as he had to the Jews, for he had revealed to them his judgments, (Psalm 147:20.) It was therefore God's will that the adoption of the race of Abraham should continue unaltered to the conning of Christ, so that the Jews might excel all other nations, and differ from them through a gratuitous privilege, as the holy and elect people of God.

Those who adopt the contrary opinion say, that the Ninevites were converted to the Lord without circumcision. This is true; but I know not whether that was a true and legitimate conversion, which is hereafter mentioned; and of this, the Lord being willing, I shall again speak more fully: but it seems more probable, that they were induced by the reproofs and threatening of the Prophet, suppliantly to deprecate the impending wrath of God: hence God once forgave them; what took place afterwards does not clearly appear. It is certainly not probable that the whole city was converted to the Lord: for soon after that city became exceedingly hostile both to the Israelites and the Jews; and the Church of God was by the Ninevites continually harassed with slaughters. Since it was so, there is certainly no reason to think, that they had really and from the heart repented. But I put off a full discussion of this subject until we come to another passage. Let us go on now with our text.

Arise, go to Nineveh, to that great city. Nineveh is called a great city, and not without reason; for it was in circumference, as heathen writers say, 400 stadia: and we shall see that Jonah was three whole days in going through the squares and streets of the city [11] . It hence follows, that it was a very large city, and this all allow. Profane writers call it Ninus, and say that it is a name derived from its founder; for it was Ninus, the son of Betas, who built it. But more correct is their opinion, who think that nynvh Ninue, is a Hebrew word: and hence what Herodotus and Diodorus, and others of the same class, say, is certainly fabulous, both as to the origin of the city and as to the whole progress of the kingdom, and their legends can easily be disproved by testimonies from holy Scripture. It is at the same time admitted by all, that Nineveh was a very large and a well fortified city. Babylon was afterwards built by Semiramis, who had been the wife of Betas: after her husband's death she wished to show that she also excelled in mind and industry, and that she had wisdom above her sex. But with regard to the founder of Nineveh, it is certain that the city was first built by Asshur: whether it was enlarged by Ninus, I know not: this, then, I leave as uncertain; for I wish not to contend about what is doubtful. But it is certain, from what Moses has said, that the founder of this city was Asshur, (Genesis 10:11.)

As to the largeness of the city, even if profane writers had not said a word, the testimony of Jonah ought to be sufficient to us. Now, since he is bidden to go and proceed to Nineveh, the Lord gives him some hope of success. He indeed wrought effectually by the hand of his servant, Nahum; who, though he continued at home, yet prophesied against the Ninevites; but with a different view, and for another end. For as the people were then miserably distressed, and saw the kingdom or monarchy of Assyria in a flourishing state, they must have despaired, had not some solace been afforded them. Hence Nahum showed that God would be a judge against the Ninevites; that though he for a time favored and spared them, there was yet impending over them the dreadful judgment of which he speaks. Nahum, then, was not given as a teacher to the Ninevites, but was only a proclaimer, that the Jews might strengthen their faith by this comfort -- that they were not wholly rejected by the Lord, as he would some time avenge their wrongs. The case with Jonah was different: for he was sent to the city itself, to exhort the Ninevites to repent. Now the Lord, by speaking expressly of the largeness of the city, intended thus to prepare him with firmness, lest he should be frightened by the splendor, wealth, and power of that city: for we know how difficult it is to take in hand great and arduous undertakings, especially when we feel ourselves destitute of strength. When we have to do with many and powerful adversaries, we are not only debilitated, but our courage wholly vanishes away. Lest, then, the greatness of Nineveh should fill Jonah with terror, he is here prepared and armed with firmness. "Go then to Nineveh, and let not the power of that monarchy prevent thee to fulfill what I command thee; which is, to show to the Ninevites their sins, and to denounce on them destruction, if they repent not."

We now then understand why Nineveh was called a great city: for had it not been for the reason just stated, it would not have been necessary that this should have been said to Jonah. The Israelites, I doubt not, knew well that it was a large city, and also possessed of strength and of a large number of men: but the Lord intended to set before his servant what might have been a hindrance to him in the discharge of his office; Go then to this great city. In short, God designed in this way to try Jonah, whether he would prefer his command to all the hindrances of this world. And it is a genuine proof of obedience when we simply obey God, however numerous the obstacles which may meet us and may be suggested to our minds, and though no escape may appear to us; yea, when we follow God, as it were with closed eyes, wherever he may lead us, and doubt not but that he will add strength to us, and stretch forth also his hand, whenever need may require, to remove all our difficulties. It was then the Lord's purpose to deal thus with Jonah; as though he had said to him, "remember who I am, and be content with my authority; for I have ready at hand all resources; when any thing stands in your way, rely on my power, and execute what I command thee." This is the import of the passage. Whenever then God demands any service from us, and we at the same time see that what the discharge of our duty demands is either difficult or apparently impossible, let this come to our minds, -- that there is not anything in the whole world which ought not to give way to God's command: we shall then gather courage and confidence, nor will anything be able to call us away from our duty and a right course, though the whole world were fighting against God.

It now follows, Cry against her; for ascended has their wickedness before my presence. Cry, he says, against her: it was an unpleasant undertaking to cry out against her immediately at the beginning. We indeed know that men take pride in their power: and as there was then but one monarchy in the world, the seat of which was at Nineveh, a teacher could hardly expect to obtain a patient hearing, though he excelled in gracefulness of manner, and had acquired reputation, and brought an agreeable message. But Jonah was a foreigner, one unknown, and destitute of authority; and still more, he was immediately to denounce destruction on the Ninevites, to cry aloud, to reprove, to make a vehement proclamation, to threaten. How difficult was all this? We hence see how hard a command it was when God charged his Prophet to cry against Nineveh.

It is now added, For their wickedness has ascended to me. By this clause God strengthens his servant Jonah; as though he said, "Thou wilt not, as an individual, have to contend with them, but I constitute thee as my herald, to summon them to my tribunal." And no doubt it must have served much to animate Jonah, that he had not to deal with the Ninevites as an individual, but as the messenger of God: and it might also have had an influence on their minds, to know, that though no mortal inflicted punishment for their crimes, they yet could not escape the vengeance of God. This then is the reason why the Lord here declares that he would be the judge of Nineveh. And at the same time he reminds us, that though the Ninevites felicitated themselves, and also gained the plaudits of the whole world on account of their power, yet all this was of no moment, because their wickedness and iniquity had ascended into heaven. When therefore we are reproved, there is no reason that we should turn our eyes here and there towards men; we ought instantly to present ourselves to the scrutiny of God; nay, we ought ourselves to take in hand that voluntary examination which God requires. By so doing, we shall not feed our vices by foolishly deceiving ourselves, as hypocrites do, who ever look around them to the right hand and to the left, and never raise up their thoughts to heaven. Let us go on --

Footnotes:

[9] Calvin lays no great stress on the circumstance of the Book commencing with a v, but states what he thinks as its probable import. The fact that other Books, such as Joshua, Judges, 1 Samuel, Ezekiel, and other books, begin thus, is no proof that the copulative here does not intimate what is here stated. Marckius and Cocceius think that it imports a connection between the different Books of Scripture; and if so, why may it not intimate a connection between this Book and the former Prophecy of Jonah? Junius and Tremelius render the v "when," and connect it with "then" at the beginning of the third verse; and it may be so construed at the beginning of most of the other Books. Adopting this rendering, we may translate thus, -- 1. When the word of Jehovah came to Johah, the son of Amittai, saying 2. Arise, go to Nineveh, that great city, and cry against her, for there wickedness has ascended before me. 3. Then Jonah arose to flee to Tarshish, from the presence of Jehovah, and went down to Joppa," etc. This reads connected, and the passage admits of this construction, for the copulative v in Hebrew, when repeated, may very frequently be thus rendered, the first by "when," and the second by "then." -- Ed.

[10] Marckius wisely says on another subject, but on a similar occasion, "Extra Scripturam autem audacter hic sapiat nemo;" -- "but let no one be here rashly wise beyond Scripture." -- Ed.

[11] There is some difference in the account given. Diodorus Siculus, as quoted by Marckius, says, that if it was in form oblong; one side was 150 stadia, the other 90; so that its circumference must have been 480 stadia. A stadium is nearly equal to a furlong, eight of which make a mile. It must then have been in circuit about 60 miles. Its walls are reported to have been 100 feet high -- 33 yards and 1 foot, and so broad that three chariots might run abreast, and adorned by 1,500 towers, the height of which were 200 feet. From the circumstance of having in it 120,000 not knowing the right hand from the left, supposed to be infants, some think that its population must have been above two million. It was situated on the river Tigris on the eastern side, not far from the present Mosul. In building this city, as reported by Bochart, there were no less than 140 myriads of men for eight years. A myriad being ten thousand, the number must have been one million, four hundred thousand. Such a city none has ever built since, was the declaration of Diodorus: and there has not probably on record an account of such a city. That it had large gardens, and even fields, within its walls, there can be no doubt. -- Ed.

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Ellen Gould White—The Story of Prophets and Kings

Sovereignty and Human Responsibility
"So then every one of us shall give account of himself to God" (Rom. 14:12). In our last chapter we considered at some length the much debated and difficult question of the human will. We have shown that the will of the natural man is neither Sovereign nor free but, instead, a servant and slave. We have argued that a right conception of the sinner's will-its servitude-is essential to a just estimate of his depravity and ruin. The utter corruption and degradation of human nature is something which …
Arthur W. Pink—The Sovereignty of God

Sign Seekers, and the Enthusiast Reproved.
(Galilee on the Same Day as the Last Section.) ^A Matt. XII. 38-45; ^C Luke XI. 24-36. ^c 29 And when the multitudes were gathering together unto him, ^a 38 Then certain of the scribes and Pharisees answered him, saying, Teacher, we would see a sign from thee. [Having been severely rebuked by Jesus, it is likely that the scribes and Pharisees asked for a sign that they might appear to the multitude more fair-minded and open to conviction than Jesus had represented them to be. Jesus had just wrought …
J. W. McGarvey—The Four-Fold Gospel

Nature of Covenanting.
A covenant is a mutual voluntary compact between two parties on given terms or conditions. It may be made between superiors and inferiors, or between equals. The sentiment that a covenant can be made only between parties respectively independent of one another is inconsistent with the testimony of Scripture. Parties to covenants in a great variety of relative circumstances, are there introduced. There, covenant relations among men are represented as obtaining not merely between nation and nation, …
John Cunningham—The Ordinance of Covenanting

Jonah
The book of Jonah is, in some ways, the greatest in the Old Testament: there is no other which so bravely claims the whole world for the love of God, or presents its noble lessons with so winning or subtle an art. Jonah, a Hebrew prophet, is divinely commanded to preach to Nineveh, the capital of the great Assyrian empire of his day. To escape the unwelcome task of preaching to a heathen people, he takes ship for the distant west, only to be overtaken by a storm, and thrown into the sea, when, by …
John Edgar McFadyen—Introduction to the Old Testament