Jonah 1:3Meaning & Commentary from the Church Fathers

He paid his fare and boarded the vessel. Where do you intend to escape to, Jonah? Are you seeking refuge in a foreign land? Remember that “the earth is the Lord's, and the fullness thereof” (Psalm 23:1). Are you running to the sea? Do you not realize that “He is the sea, and He is its foundation” (Psalm 94:5)? What about the heavens? Have you not heard David proclaim, “I shall see the heavens, the works of Thy fingers” (Ps. 8:4)? Yet in his fear, Jonah believed he could elude God, which is ultimately impossible. When the sea cast him out, he reached Nineveh and proclaimed, “Three days more, and Nineveh shall be turned” (Jon. 3:4). He indeed resolved to flee, thinking that God would show mercy in His humanity and relent from the judgment He had declared against the people of Nineveh, thus positioning himself as a false prophet. After preaching in Nineveh, he left the city to watch what would unfold. However, upon realizing that three days had passed without any sign of judgment, he reverted to his earlier thoughts, lamenting, “Are not these my words, which I have spoken, ...that the Lord is merciful, longsuffering, and repentant for the evils of men” (Jonah 4:2)?

Let us return to the narrative. After hearing these instructions, the prophet departed for Joppa to escape to Tarshish from the presence of the Lord. Where do you think you are running to, man? Have you not considered the prophet’s words, “Where shall I go from Your Spirit? Or where shall I flee from Your presence?” (Psalm 138:7)? To the earth? For the earth belongs to the Lord, and its fullness (Psalm 23:1). To the netherworld? If I descend into hell, “You are there” (Ps. 138:8). To the heavens? For if I ascend to heaven, “You are there” (v. 8). Or to the sea? For even there, “Your right hand shall keep me” (Psalm 138:10), as it occurred for Jonah. Such is the nature of sin: it leads our souls into confusion. Just as a person intoxicated wanders aimlessly and carelessly, they fall into traps without awareness—those who chase after sin, like someone drunk with desire, become blind to their actions, unable to see the present or what lies ahead.

The prophets spoke as they ought, with reason and complete freedom. They had the ability to speak or remain silent; they were not coerced but maintained their will alongside their honor. Thus, Jonah fled, Ezekiel avoided, and Jeremiah resisted. Yet God did not compel them; instead, He advised, persuaded, and warned them without clouding their discernment. While demons are known to instill confusion, madness, and deep darkness, God’s nature is to illuminate and teach consciously what must be communicated.

Those traveling to the lands of India would typically sail via the Eritrean Sea, unless one assumes that the prophet intended to slip away into Ethiopia, traversing the territories of the Persians and Assyrians, which seems an unlikely scenario. Thus, it appears Pharsis denotes the current city of Tarsus, located in Cilicia, near the river Cydnus, at the base of the towering mountain Tarsus.

As the prophet sets forth on his journey, his motivation is the desire to escape the presence of God. It is crucial to delve into the implications of this statement regarding the nature of his flight. Fleeing from the face of God suggests an effort to evade the divine calling and resist his mission. However, the reasons for his rush to Pharsis baffle me unless I entertain the notion that he, like many ancient saints, held an inadequate understanding of God's omnipresence. Some believed that God's authority was limited to the land of the Jews, as if it were confined within its borders and did not extend beyond. This notion is echoed in the account of Jacob, who left his father’s home for Laban's in Mesopotamia. One night, he rested in a certain place, using a stone as a pillow, and dreamt of a ladder reaching from earth to heaven, with God’s angels ascending and descending, and the Lord Himself standing upon it. Upon awakening, Jacob exclaimed, "The Lord is in this place, and I did not know it" (Genesis 28:16). I believe the blessed Prophet might have experienced a similar thought when he departed from Judea for the Hellenic cities.

The hesitance displayed by the Prophet in fulfilling his divine commission is later illuminated by his own admissions after leaving Nineveh. When his prophecies remained unfulfilled, he expressed deep distress, lamenting, "O Lord, are these not my words that still stand in my own land?" This revealed his intent to escape to Pharsis, fully aware of God's merciful nature and His patience and forgiveness of transgressions. He pleaded, “Now, O Lord God, take my life from me, for it is better for me to die than to live” (Jonah 4:2-3). As a prophet, he was uncertain of the outcome of his mission. He feared that upon the realization of his warnings, the Ninevites might disregard God’s mercy and retaliate against him, regarding him as a false prophet, a deceiver who fostered baseless fears. Indeed, the reactions of the unrefined are often marked by volatility, and they can easily give way to wrath without substantial provocation.

Many, lacking insight into the profound workings of God's providence, might not grasp these matters.

From what I have learned from a wise individual, who aptly explained the seeming contradictions within the narrative and discerned the profound significance of the prophet's actions, Jonah was not simply driven by such motives as he fled, first to Joppa and subsequently to Tarshish. It is rather astonishing that he, being a prophet, was unaware of God's plan—that in His great wisdom and inscrutable purposes, the very warning given to the Ninevites was meant to avert the calamity foretold. If the prophet was indeed aware of this, it seems unlikely that he would resist the divine will, which had orchestrated the Ninevites' salvation in a manner that was pleasing to Him.

To imagine that Jonah thought he could find refuge in the sea and evade the vigilant gaze of God would be utterly absurd; such reasoning would be unjust not only to the prophet but to any person possessing understanding and awareness of God’s immeasurable power. Conversely, as the man who contemplated this matter asserts, I firmly believe that Jonah understood better than anyone what would follow his preaching to the Ninevites. He realized that despite his attempts to flee, changing locations would not free him from God's presence—no one could hide, whether deep beneath the earth, in the vast ocean depths, or through any means of ascension into the sky or descent into the abyss.

Indeed, if God desires to restrain a person, it is an unavoidable and unwavering force. He accelerates the swift, outsmarts the sly, topples the mighty, humbles the proud, tames the fearless, and curtails all powers. Therefore, Jonah was well aware of God's mighty hand—shown in how He threatened others—and it is improbable that he imagined he could escape His reach entirely. However, since Jonah witnessed Israel's downfall and anticipated that the prophetic grace would extend to the Gentiles, he hesitated in his proclamation, shunning his assignment. Departing from the watchtower of joy—Joppa meaning “the height of dignity”—he instead plunged into a sea of despair.

Thus, he found himself in turmoil, asleep, shipwrecked, awakening from slumber, falling by lot, confessing his flight, sinking into the depths, and being swallowed by the great fish, yet not destroyed. Even there, he called upon God and, astonishingly, like Christ, he emerged alive after three days.

The apostle expresses a similar sentiment: “I could wish that I myself were accursed from Christ for my brethren, my kinsmen according to the flesh” (Romans 9:3). This does not suggest that he, for whom life is Christ and death is gain (Philippians 1:21), truly desires his own demise; rather, he is deemed more deserving of life when he longs to bring salvation to others. Furthermore, Jonah understood that other prophets were sent to the lost sheep of Israel to encourage repentance, and he realized that Balaam also prophesied about Israel's salvation (Numbers 23-24). Jonah felt sorrow that he was uniquely selected to go to the Assyrians, Israel’s adversaries, especially to their greatest city, where idolatry flourished and knowledge of God was present. Most troubling for him was the fear that, should they repent as a result of his preaching, Israel might ultimately be abandoned. The same Spirit that empowered his mission to the Gentiles revealed to him that the faith of the Gentiles would lead to the downfall of Israel, provoking his anxiety about what might follow during his tenure. Consequently, Jonah sought to escape, like Cain (Genesis 4), by fleeing to Tarshish, which Josephus identifies as a city in Cilicia, though he alters the first letter; according to the books of the Chronicles, it could refer to a location in India. Hebrew sources interpret ‘Tarshish’ as representative of the sea in general, as illustrated in “with a tempestuous spirit shatter the ships of Tarshish” (Psalms 47:8), meaning the sea, and in Isaiah: “weep, ye ships of Tarshish” (Isaiah 23:1, 14). In a letter to Marcellus, I mentioned this years ago. Thus, the prophet aimed not merely for a specific destination but, embarking on a ship, sought to remove himself as far as possible from where he was. It is more indicative of a man in flight and fear to seize the first chance to set sail than to opt for a secure refuge. It can be inferred that Jonah believed God was confined to Judah, perceiving Israel as significant (Psalms 75:2); yet, having felt God’s influence upon the waters, he admits, “I am a Hebrew, and I fear the Lord, the God of heaven, who made the sea and the dry land” (Jonah 1:9). If He is the Creator of both the sea and the dry land, what led you to think that leaving the dry land would spare you from Him in the sea? Simultaneously, through the salvation and conversion of the sailors, Jonah realizes that Nineveh’s multitude can also attain salvation through a similar confession. Concerning our Lord and Savior, it can be stated that He abandoned His home and His homeland, taking on flesh as if He fled from heaven and came to Tarshish, or this age's sea, consistent with what is noted elsewhere: “This sea is great and vast; there are creatures innumerable, both small and great; there go the ships; there is that leviathan, which Thou hast made to play therein” (Psalm 103:25-26). For this reason, while He endured suffering, He said, “Father, if it is possible, let this cup pass from me” (Matthew 26:36), so that because of the collective outcries of the people, “Crucify Him, crucify Him” (John 19:6) and “We have no king but Caesar” (John 19:15), the full number of Gentiles would not be counted, and the branches of the olive tree would not break, giving way instead to branches from the wild olive (Romans 11). His love and commitment to the people were profound due to the patriarchs’ selection and the promises made to Abraham, as, while on the cross, He proclaimed, “Father, forgive them; for they know not what they do” (Luke 23:34). Since ‘Tarshish’ signifies ‘contemplation of joy,’ it is possible that the prophet, upon reaching Joppa, which means ‘beautiful,’ hurried to seek joy, to enjoy blissful peace, surrendering himself fully to contemplation, believing it preferable to revel in the beauty and richness of knowledge than to witness the downfall of the nation from which Christ was to come in the flesh. “Jonah 1:3. And he went down to Joppa, and found a ship going to Tarshish; and he paid the fare thereof, and went down into it, to go with them to Tarshish from the presence of the Lord.” The Septuagint states, “And he went up to Joppa, and found a ship going to Tarshish, and paid its freight, and went aboard, to sail with them to Tarshish from the presence of the Lord.” Joppa is a port in Judea, where, as recorded in the Kings and Chronicles, Hiram, king of Tyre, brought timber from Lebanon, which was then shipped dry to Jerusalem. This locale is marked by the rocks along the shore, to which Andromeda was once chained, saved by the help of Perseus. The knowledgeable reader is familiar with this tale. Likewise, due to the region’s geography, it is with good reason that it is noted of the prophet, who descended from the mountainous, elevated area into the plain at Joppa, that he went down, discovered a ship setting sail from the shore to go to sea, and paid its freight, or the freight for the ship, corresponding to the Hebrew text, or the freight for himself, as rendered by the Septuagint. The phrase “descended upon him,” as per the proper Hebrew text, denotes ‘yered,’ meaning ‘descended,’ portraying Jonah’s urgent search for shelter. Similarly, the commonly accepted version (Vulgate) states he ‘ascended’ to where the ship would take him, believing he would escape by leaving Judea. Additionally, our Lord, at the very edge of Judea, which was termed beautiful, often took bread from the children to give to the dogs (Matthew 15:26); however, since He came to the lost sheep of the house of Israel, He pays the shipwrights, intending primarily to save His own people, while also delivering those who dwell by the sea, and amidst tempestuous waters and storms—in His suffering and crucifixion, sinking into the abyss, He rescues those whom He left seemingly unattended, much like being asleep on the ship (Matthew 8). To the discerning reader, I must stress that one should not expect the allegorical interpretation to follow the same order as the historical accounts. For instance, the apostle recognizes in Hagar and Sarah a representation of the two covenants (Galatians 4), yet it would not be appropriate to render all historical details regarding them into an allegorical framework. Also, in his epistle to the Ephesians, when discussing Adam and Eve, he states, “For this cause shall a man leave his father and mother, and shall cleave unto his wife; and they two shall become one flesh. This is a great mystery: but I speak concerning Christ and the church” (Ephesians 5:31-32). Can we then link the entirety of Genesis, the creation of the world, and the lordship of humanity to Christ and the church merely because the apostle employs this passage in that manner? It is conceivable that we could connect the phrase “the man shall leave his father” to signify that Christ would abandon God the Father to unite the Gentile nations with the church; but how can we interpret the subsequent phrase “his mother”? Perhaps this indicates He departed from the celestial Jerusalem, which serves as the mother of the saints? We face numerous other, larger conundrums. Similarly, the apostle's claim, “they all drank of that spiritual Rock that followed them, and that Rock was Christ” (1 Corinthians 10:4; cf. Exodus 17), does not compel us to understand the entire book of Exodus as alluding to Christ. For what can we deduce? Only that Moses struck the rock multiple times, producing water that filled the channels (Numbers 20). Should we then allegorically interpret the complete historical narrative within this context? Instead, each account should each receive its distinct spiritual interpretation based on its narrative context. Just as these statements have meanings suited to them, and the earlier does not demand the same allegorical interpretation as the later; similarly, the book of the prophet Jonah ought not to be fully ascribed to the Lord without risking confusion for the interpreter, even though the Gospel states: “An evil and adulterous generation seeks a sign; and there shall no sign be given to it, but the sign of the prophet Jonah. For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth” (Matthew 12:39-40).

God is present. Are you in a city or a village? God is with you there as well. If you intend to flee to the wilderness or the farthest parts of the earth, God is already there awaiting you. Do you seek to hide in the ground or in the deep sea? He is there by your side. Do you think to conceal yourself in the shadows of night? That is not a place of safety. We experience both day and night, but with God, there is no darkness; He is light. The eyes of the Lord shine brighter than the sun, surveying all paths of mankind and penetrating into the secret places (Sir 23:27-28). The psalmist recognized that there is no place to escape or hide from God, prompting him to cry out, "Where shall I go from Your Spirit, and where shall I flee from Your presence? If I ascend to heaven, You are there; if I make my bed in hell, You are there. If I take the wings of the morning and dwell in the uttermost parts of the sea, even there Your hand shall guide me, and Your right hand shall hold me. And I said, 'Perhaps the darkness will cover me.' Yet the night shines like the day; darkness is as light to You" (Psalm 138:7-12). Once, the prophet Jonah attempted to flee from the presence of the Lord, but he was restrained by God's mighty hand. He found himself within the belly of a great fish and was eventually brought back to the land by the same divine hand (Jonah 1:3, 2:1-11). There is no escape from God. O wretched sinner! Where can you flee from Him who is omnipresent? And where can you hide from Him who sees all? Do you know where to take refuge? Turn from His righteousness to His goodness, from His judgment to His mercy. "What is His majesty, so is His mercy" (Sirach 2:18). Find safety through faith in the blessed sufferings of Christ. This is the sanctuary to which Christians turn, where they are sheltered from the wrath of God! O Jesus, "the sons of men shall find refuge under the shadow of Your wings" (Psalm 35:8). Just as chicks find protection under a hen's wings, so too will sinners be shielded by Your goodness and humanity. "O Lord! You have been our refuge from generation to generation" (Psalms 89:2). "Come unto Me, all ye that labour and are heavy laden, and I will give you rest" (Matt. 11:28).

Jonah feared that God's mercy would extend to the people of Nineveh, should they repent and seek His forgiveness. He worried that his prophecy might not come to pass, casting him as a false prophet and dishonoring the name of the God of Israel. Additionally, Jonah, who cherished his homeland and his people, was concerned that if Nineveh were to be forgiven, they could pose a great threat to the Israelites. He preferred to witness the destruction of Nineveh rather than their repentance and salvation from the Lord. His natural empathy was overshadowed by his zeal for the welfare of his nation, particularly regarding the reputation of the prophet and the glory of God. Jonah's path to Tarshish required crossing the Mediterranean Sea. Thus, in fleeing from the presence of the Lord, he journeyed to the western shore of this sea, where he arrived in Joppa (modern-day Jaffa). After paying the fare, he boarded a Phoenician vessel bound for Tarshish.