He said to them, “Take me up, and throw me into the sea. Then the sea will be calm for you; for I know that because of me this great storm is on you.”
Parallel Translations
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He said to them, “Take me up, and throw me into the sea. Then the sea will be calm for you; for I know that because of me this great storm is on you.”
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And he said unto them, Take me up, and cast me 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.
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And he said unto them: 'Take me up, and cast me 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.'
Cross-references (7)
Passages linked to Jonah 1:12 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Samuel 24:17 David spoke to Yahweh when he saw the angel who struck the people, and said, “Behold, I have sinned, and I have done perversely; but these sheep, what have they done? Please let your hand be against me, and against my father’s house.”
- Joshua 7:12 Therefore the children of Israel can’t stand before their enemies. They turn their backs before their enemies, because they have become devoted for destruction. I will not be with you any more, unless you destroy the devoted things from among you.
- 1 Chronicles 21:17 David said to God, “Isn’t it I who commanded the people to be counted? It is even I who have sinned and done very wickedly; but these sheep, what have they done? Please let your hand, O Yahweh my God, be against me, and against my father’s house; but not against your people, that they should be plagued.”
- John 11:50 nor do you consider that it is advantageous for us that one man should die for the people, and that the whole nation not perish.”
- Joshua 7:20-21 Achan answered Joshua, and said, “I have truly sinned against Yahweh, the God of Israel, and this is what I have done. When I saw among the plunder a beautiful Babylonian robe, two hundred shekels of silver, and a wedge of gold weighing fifty shekels, then I coveted them and took them. Behold, they are hidden in the ground in the middle of my tent, with the silver under it.”
- Ecclesiastes 9:18 Wisdom is better than weapons of war; but one sinner destroys much good.
- Acts 27:24 saying, ‘Don’t be afraid, Paul. You must stand before Caesar. Behold, God has granted you all those who sail with you.’
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain Jonah then answers, Take me, and throw me into…
Jonah then answers, Take me, and throw me into the sea, and it will be still to you. It may be asked whether Jonah ought to have of his own accord offered himself to die; for it seemed to be an evidence of desperation. He might, indeed, have surrendered himself to their will; but here he did, as it were, stimulate them, “Throw me into the sea,” he says; “for ye cannot otherwise pacify God than by punishing me.” He seemed like a man in despair, when he would thus advance to death of his own accord. But Jonah no doubt knew that he was doomed to punishment by God. It is uncertain whether he then entertained a hope of deliverance, that is, whether he confidently relied at this time on the grace of God. But, however it may have been, we may yet conclude, that he gave himself up to death, because he knew and was fully persuaded that he was in a manner summoned by the evident voice of God. And thus there is no doubt but that he patiently submitted to the judgment which the Lord had allotted to him. Take me, then, and throw me into the sea
Then he adds, The sea will be to you still Here Jonah not only declares that God would be pacified by his death, because the lot had fallen upon him, but he also acknowledges that his death would suffice as an expiation, so that the tempest would subside: and then the reason follows — I know, he says, that on my account is this great tempest come upon you. When he says that he knew this, he could not refer to the lot, for that knowledge was common to them all. But Jonah speaks here by the prophetic spirit: and he no doubt confirms what I have before referred to, — that the God of Israel was the supreme and only King of heaven and earth. This certainty of knowledge, then, of which Jonah speaks, must be referred to his own consciences and to the teaching of that religion in which he had been instructed.
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And now we may learn from these words a most useful instruction: Jonah does not here expostulate with God, nor contumeliously complain that God punished him too severely, but he willingly bears his charged guilt and his punishment, as he did before when he said, “I am the worshipper of the true God.” How could he confess the true God, whose great displeasure he was then experiencing? But Jonah, we see, was so subdued, that he failed not to ascribe to God his just honor; though death was before his eyes, though God’s wrath was burning, we yet see, that he gave to God, as we have said, the honor due to him. So the same thing is repeated in this place, Behold, he says, I know that on my account has this great tempest happened He who takes to himself all the blame, does not certainly murmur against God. It is then a true confession of repentance, when we acknowledge God, and willingly testify before men that he is just, though, according to the judgment of our flesh, he may deal violently with us. When however we give to him the praise due to his justice, we then really show our penitence; for unless God’s wrath brings us down to this humble state of mind, we shall be always full of bitterness; and, however silent we may be for a time, our heart will be still perverse and rebellious. This humility, then, always follows repentance, — the sinner prostrates himself before God, and willingly admits his own sin, and tries not to escape by subterfuges.
And it was no wonder that Jonah thus humbled himself; for we see that the sailors did the same: when they said that lots were to be cast, they added at the same time, “Come ye and let us cast lots, that we may know why this evil has happened to us.” They did not accuse God, but constituted him the Judge; and thus they acknowledged that he inflicted a just punishment. And yet every one thought himself to have been innocent; for however conscience might have bitten them, still no one considered himself to have been guilty of so great a wickedness as to subject him to God’s vengeance. Though, then, the sailors thought themselves exempt from any great sin, they yet did not contend with God, but allowed him to be their Judge. Since then they, who were so barbarous, confined themselves within these bounds of modesty, it was no wonder that Jonah, especially when he was roused and began to feel his guilt, and was also powerfully restrained by God’s hand, — it was no wonder that he now confessed that he was guilty before God, and that he justly suffered a punishment so heavy and severe. We ought then to take special notice of this, — that he knew that on his account the storm happened or that the sea was so tempestuous against them all. The rest we defer until tomorrow.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain Jon 1:12 And he said unto them, Take me…
Jon 1:12 And he said unto them, Take me up, and cast me 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.
Ver. 12. And he said unto them] More by God’s inward revelation than by discourse of reason; not as rashly offering himself to death, but as freely submitting to the mind of God, signified by the lot that fell upon him, calling for him to punishment.
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Take me up, and cast me forth unto the sea] Eximia fides, saith Mercer. Before we had his repentance, testified by his confession with aggravation; here we have his faith, whereby he triumpheth over death in his most dreadful representations (Take me up, saith he, with a present mind and good courage), as also his charity, whereby he chose rather to die, as a piacular {a} person, than to cause the death of so many men for his fault. Like unto this was that of Nazianzen, who desired, Jonah-like, to be cast into the sea himself so be it all might be calm in the public; that of Athanasius, who by his sweat and tears, as by the bleeding of a chaste vine, cured the leprosy of that tainted age; that of Ambrose, who was far more solicitous of the Church’s welfare than of his own; that of Chrysostom, who saith, That to seek the public good of the Church, and to prefer the salvation of others before a man’s private profit, is the most perfect canon of Christianism, the very top gallant of religion, the highest point and pitch of piety. In 1Co 11:1-34 τουτο ορος ηκριβωμενος αυτη η κορυφη η ανωτατω.
So shall the sea be calm unto you] Not else: for I have forfeited my life by my disobedience; and my repentance (though true, and so, "to salvation never to be repented of," 2Co 7:10) comes too late, in regard of temporal punishments; as did likewise that of Moses, Deu 3:26, and of David, 2Sa 12:10, such is the venomous nature of sin in the saints (it is treachery, because against covenant), and such is the displeasure of God upon it, that he chastiseth his here more than any other sinners, Lam 4:6 Dan 9:12, and whoever else escape, they shall be sure of it, Amo 3:2. The word here rendered calm signifieth silent; for the sea, when troubled, roareth hideously, so that the roaring of the devils at the painful preconceit of their last doom of damnation is set forth by a word that is taken from the tossing of the sea and the noise thereupon, Jas 2:19, "The devils believe and tremble," or shiver and shudder with horrible yellings (φρισσουσι. φριξ, est maria agitatio. Eustath. in Hom. Iliad).
For I know that for my sake this tempest is upon you] If Jonah were a type of Christ in that being cast into the sea a calm followed; yet herein he differed, that Christ suffered not for his own offences, but "bore our sins in his own body on the tree," and died, "the just for the unjust," 1Pe 2:24; 1Pe 3:18.
{a} Making expiation or atonement; expiatory. ŒD
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain He said unto them; he readily gives them advice…
He said unto them; he readily gives them advice for their safety.
Take me up: this he spake as a prophet directed of God, and not, as some Jewish rabbi thinks, choosing to die rather than to go to Nineveh.
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Cast me forth into the sea; throw me overboard into the sea; no other way must you deal with me than this, and this way I not only direct as expedient, but from God I give you it as a command, and you must do it; thus my God will punish my disobedience and contempt.
So shall the sea be calm unto you; as a prophet I assure you the tempest shall cease, and you be safe, and by that you may know I being in the ship endangered you all.
I know; I am assured of this, and though I have been your danger, and this was my fault, yet it shall not be my fault if you be drowned.
For my sake; for my sin, which God will punish, but not by my own act, I must not leap overboard; it is a crime God will punish by that justice which is in this place.
This great tempest is upon you; and will be, till you have executed God’s sentence on me, which I willingly submit to.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And he said unto them, take me up, and…
And he said unto them, take me up, and cast me forth into the sea,.... This he said not as choosing rather to die than to go to Nineveh; or as having overheard the men say that they would cast him into the sea, as Aben Ezra suggests, greatly to the prejudice of the prophet's character; but as being truly sensible of his sin, and that he righteously deserved to die such a death; and in love to the lives of innocent men, that they might be saved, and not perish, through his default; and as a prophet, knowing this to be the mind and will of God, he cheerfully and in faith submits to it, with a presence of mind and courage suitable to his character. It was not fit he should leap into the sea and destroy himself; but that he should die by the hand of justice, of which the shipmaster and the ship's crew were the proper executioners:
so shall the sea be calm unto you; or "silent", as before; it will cease from its roaring, and do no further hurt and damage:
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for I know that for my sake this great tempest is upon you; for the sin he had committed in fleeing from God, this storm was raised and continued; nor could it go off till they had done what he had directed them to; there was no other way of being clear of it. In this Jonah was a type of Christ, who willingly gave himself to suffer and die, that he might appease divine wrath, satisfy justice, and save men; only with this difference, Jonah suffered for his own sins, Christ for the sins of others; Jonah to endured a storm he himself had raised by his sins, Christ to endure a storm others had raised by their sins.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 12. I know that for my sake] I…
Verse 12. I know that for my sake] I am not worthy to live; throw me overboard. God will not quiet the storm till I am cast out of the ship. Here was deep compunction; and honest avowal of sin; and a justification of the displeasure which God had now manifested.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Take me up, and cast me into the sea…
Take me up, and cast me into the sea - Neither might Jonah have said this, nor might the sailors have obeyed it, without the command of God. Jonah might will alone to perish, who had alone offended; but, without the command of God, the Giver of life, neither Jonah nor the sailors might dispose of the life of Jonah. But God willed that Jonah should be cast into the sea - where he had gone for refuge - that (Wisdom 11:16) wherewithal he had “sinned, by the same also he might be punished” as a man; and, as a prophet, that he might, in his three days’ burial, prefigure Him who, after His Resurrection, should convert, not Nineveh, but the world, the cry of whose wickedness went up to God.
For I know that for my sake - o “In that he says, “I know,” he marks that he had a revelation; in that he says, “this great storm,” he marks the need which lay on those who cast him into the sea.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Cast me. God intimates that he required this sacrifice.…
Cast me. God intimates that he required this sacrifice. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain cast me . . . into the sea--Herein Jonah…
cast me . . . into the sea--Herein Jonah is a type of Messiah, the one man who offered Himself to die, in order to allay the stormy flood of God's wrath (compare , as to Messiah), which otherwise must have engulfed all other men. So Caiaphas by the Spirit declared it expedient that one man should die, and that the whole nation should not perish (). Jonah also herein is a specimen of true repentance, which leads the penitent to "accept the punishment of his iniquity" (, ), and to be more indignant at his sin than at his suffering.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 12. Cast me forth — Jonah meets them frankly.…
12. Cast me forth — Jonah meets them frankly. He has learned that his attempt to flee from the presence of Jehovah is a failure; that he alone is responsible for the divine wrath which has caused the tempest; and that the only way to remove the danger is to get rid of him. Hence he is willing to suffer the consequences of his rashness and disobedience.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 12. cast me forth into the sea] “The question…
12. cast me forth into the sea] “The question is raised whether Jonah ought of his own accord to have offered himself to death; for his doing so seems to be a sign of despair. He might, indeed, have surrendered himself to their will, but here he, as it were, incites them to the deed. Cast me into the sea, he says, for in no other way will you appease God, than by punishing me. He seems like a man in despair when he thus goes at his own instance to death. But without doubt Jonah recognised that he was divinely summoned to punishment. It is uncertain whether he then conceived a hope of preservation, whether, that is, with a present confidence, he rested on the grace of God; but, however that be, one may gather that he goes forth to death because he perceives and is assuredly persuaded that he is in a manner summoned by the clear voice of God. And so there is no doubt that he patiently undergoes the judgment which the Lord has brought against him.”—Calvin.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (12) Cast me forth into the sea.—There was no…
(12) Cast me forth into the sea.—There was no need of prophetic inspiration to enable Jonah to pass this sentence upon himself. He is too manly not to prefer to perish without involving others in his ruin.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Jonah, brought to a better mind, perhaps divinely inspired,…
Jonah, brought to a better mind, perhaps divinely inspired, pronounces his own sentence. "I know," he says, "that the fault is mine, and deserves death, therefore take me up, and cast me forth into the sea." He will not he his own executioner, but will patiently bear a death righteously inflicted by others, whoso safety he was endangering by his continued presence.
Self-sacrifice.
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Whatever difficulties the facts of this narrative may occasion in the mind of the reader, it must be admitted that it abounds with principles of the deepest interest and value. How could the lesson of self-devotion, of self-sacrifice, be more impressively taught than in the language of Jonah recorded in this verse? The unquestionable realities of federal human life, and of substitutionary suffering and sacrifice, are brought before us in a vivid and impressive form.
I DIVINE PROVIDENCE APPOINTS THAT THE WRONG DOING OF MEN SHOULD INVOLVE SUFFERING TO THEIR FELLOW CREATURES. "For my sake," said Jonah, "this great tempest is upon you." No observer of human life can doubt that the greatest sufferers are not always the greatest sinners; they are often those who are brought into trouble, sorrow, and affliction through the conduct of those connected with them. The child suffers for the father"s sins; the wife, for the husband"s improvidence; the people, for their rulers" selfishness and negligence. We may not be able to explain this fact, we may not be satisfied with explanations of it which other people accept; but it would show an ignorance of human life to question its reality.
II THE SAME PROVIDENCE APPOINTS THAT SUFFERINGS WILLINGLY UNDERGONE BY MEN SHOULD BE THE MEANS OF BENEFIT TO OTHERS. "Cast me forth," said Jonah, "into the sea; so shall the sea be calm unto you." Here again we are brought into contact with an undoubted fact in human society. The sufferings, hardships, and self-denial of parents are the means of comfort, culture, and well being to their children. Great men benefit society by means of their labours, their self sacrifice. Few persons reap a harvest of gladness and peace and prosperity, the seed of which has net been sown with toil and with tears. It is the highest exercise of patriotism to devote one"s self to death for the country"s weal; and the highest exercise of benevolence, when called upon by duty, to die for the welfare of humanity.
III BOTH THESE PRINCIPLES ARE MOST CONSPICUOUSLY EXEMPLIFIED IN THE SACRIFICE OF OUR DIVINE REDEEMER.
1. The sins of men brought Jesus to the cross of Calvary.
2. The sufferings of Jesus bring men to the enjoyment of the Divine favour. "By his stripes we are healed."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain I know that for my sake this great tempest…
Jon_1:12-13
I know that for my sake this great tempest is upon you.
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Intelligible providences
It is certain that in all general adversities God has some purpose to accomplish with all those that suffer. But it is no less true that individual persons may be particularly aimed at. A few years ago the great steamship Austria, crowded with emigrants, was burned far out at sea, and only a few of the passengers were saved. Of these some after wards published reports of the terrible event. One thrilling narrative was from the pen of a young man who had sunk very low in debauchery, frivolity, and scorn of all higher things. And this is what he said of himself: I do not understand the ways of the Eternal; but I do know this, that it needed a terrible catastrophe to awaken me from my deathlike sleep. Nothing less than such awful event would have driven me from the path of ruin; and in the midst of all the frightful agony of the scene, an inward voice seemed to say to me, This is all for your sake, that your soul may be dragged from destruction. So also a Prussian musketeer who on the battlefield of Sadowa had both his legs shot off, said to me, I can never reveal my sins to any human being; but believe me, that only in that way could I be plucked as a brand from the burning. As far as I am concerned, I know why the war had to come. (Pastor Funcke.)
The penitence of the prophet of Gath-hepher
This is the first clear indication of a return on the part of the prophet to a proper state of feeling. His confession did not necessarily imply this.
I. The request of Jonah. Take me up, and cast me forth into the sea. These words imply--
1. A conviction of the folly of attempting to resist Gods will. It may be said that this none will dispute. In words, indeed, many may admit this, but in their practice they contradict it. Every disobedient sinner imagines that he can secure his happiness not only independently of God, but in opposition to what He hath revealed or what He can do.
2. An expression of his readiness to endure the chastisement due to his transgression. It is one thing to acknowledge our guilt and desert of punishment, and another practically to acquiesce in that punishment when it is about to be inflicted. It is a much more difficult thing, and much more indicative of true penitence, patiently to bear affliction than actively to perform duty. Jonah pronounces on himself the appalling sentence, that he should be cast into the sea.
3. An expression of his readiness to submit, not only as respected the matter of the punishment, but the manner of it. Though Jonah passed sentence on himself, he did not propose that he should himself carry it into effect. Self-destruction is in no case justifiable.
4. The expression of his satisfaction that the innocent should escape, though he might suffer.
II. The conduct of the mariners. It might have been expected that they would follow Jonahs advice. They did not at once. Notice--
1. The benevolence of their exertions.
2. The inefficacy of their exertions.
Learn the obstructions which sin presents to our efforts for the good of others. (R. Brodie, A. M.)
Settling the storm
Trace an analogy between the experience of these ancient mariners and that of those who are led by the Spirit of God to accept salvation through the death of Christ. Then the men feared the Lord exceedingly, and offered a sacrifice unto the Lord, and made vows. It will be interesting to trace the steps by which this consummation was reached.
I. True spiritual religion is divine in its origin. Some of us began life very much as these sailors commenced their voyage. Every prospect seemed bright. So easily we persuaded ourselves to rest. Jonah learned in the belly of the fish that salvation is of the Lord. This at a stroke removes--
1. Inherent goodness.
2. Inherited grace.
3. Imparted sanctity.
As this spiritual religion is Divine in its origin, so it is--
II. irresistible in its operation. When God said, Let light be! light was, and nothing could resist His decree. And so it is in the new creation. What could these sailors do against the mighty tempest which threatened to dash their ship in pieces? Men may encase themselves in pride, carnal reason, prejudice, unbelief, but the Word of God is quick and powerful.
III. absolute its requirements. Take me up, and cast me forth into the sea. That was Gods way of giving calm and rest. See the ways the mariners tried.
1. They began to be religious.
2. They tried to lighten the vessel.
3. They rowed hard to get to land.
By grace are ye saved through faith; and that not of your selves: it is the gift of God. Accept Gods method.
IV. blessed in its results. This is precisely the way in which God works in grace.
1. Peace through faith.
2. Piety with peace.
3. Profession with piety. (W. H. Burton.)
Jonahs late
Let us not fail to admire all that was admirable in the conduct of this heathen crew. A nobler ships company was never gathered together. No human voice cried across the deck of the labouring vessel that the man who pronounced this sentence upon himself must be taken at his word. With a humane self-restraint which did them infinite honour the sailors set to work at an attempt to save themselves without sacrificing their passenger: and it was not until that attempt had completely and manifestly failed that they reluctantly and reverently consigned him to the deep.
I. The noble attempt of the sailors.
1. Notice the toil it involved on behalf of a stranger.
2. The risk to which it exposed them for the sake of one who had occasioned them loss.
3. It was a noble motive which prompted these men to make this attempt to save the prophets life. They desired to show their sense of Jonahs own demeanour in relation to themselves, and to make a suitable response to it.
4. The failure of their attempt by no means detracts from the nobility of their conduct. It does not follow that they had nothing but their labour for their pains. They were morally the better for the purpose they had cherished of saving the prophet, and for the effort they had made to accomplish their purpose.
II. Consigning Jonah to the sea. They handled the prophet as tenderly as the circumstances permitted. Look at the prayer these men offered before they put Jonah into the sea.
1. The prayer is replete with interest to those who regard it with attention. It was a prayer addressed to the true God by these heathen for the first time. It was a very earnest prayer. It was a prayer for their own preservation. It was a prayer for the prophet.
2. The reply to the prayer. The sea ceased from her raging. This was a miracle. Miracles were signs. This was a sign that Jonah was indeed a prophet of the Lord. A sign that Jehovah is the ruler of the sea. And a sign that God hears and answers prayer. (Samuel Clift Burn.)
Nevertheless the men rowed hard to bring it to the land.
Hard rowing
The unavailing efforts of these oarsmen have a counter-part--
1. In the efforts we are making to bring souls to the shore of safety, and set their feet on the Rock of Ages.
2. In the efforts we are making to bring this world back to God, His pardon, and safety. If this world could have been saved by human effort, it would have been saved long ago.
3. In every man that is trying to row his own soul into safety. (T. De Witt Talmage, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 1:12 Throw me: Jonah’s calmness in giving this direction…
1:12 Throw me: Jonah’s calmness in giving this direction is surprising. But he was willing to face death with equanimity rather than give the hated Assyrians a chance to repent.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.