The Church Fathers on this verse

Jonah 2:7Meaning & Commentary from the Church Fathers

I went down to the lowest parts of the mountains: the bars of the earth have shut me up for ever: and thou wilt bring up my life from corruption, O Lord, my God.

Douay-Rheims

לְקִצְבֵ֤י הָרִים֙ יָרַ֔דְתִּי הָאָ֛רֶץ בְּרִחֶ֥יהָ בַעֲדִ֖י לְעוֹלָ֑ם וַתַּ֧עַל מִשַּׁ֛חַת חַיַּ֖י יְהוָ֥ה אֱלֹהָֽי׃

Hebrew (Masoretic text)

The Church Fathers on this verse

8 Church Fathers comment on this verse · 9 commentaries

Cyrill of Alexandria

5th centuryChurch Father

He states that he descended into the depths of the earth, where her beliefs remain anchored eternally, referring to hell. This was not because he was present there—he was not found dead—but rather due to the overwhelming dangers and the profound suffering he experienced, which were enough to lead to his death and to bring him to hell, a place from which no one could escape, and once there, he could not return. I believe this interpretation aligns with the phrase, "Her beliefs shall be anchored forever," suggesting they are indestructible, irresistible, and unbreakable.

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His survival is illustrated by the fact that he was not dead but continued to exist within the belly of the great fish, enduring it without experiencing anything that could inflict death or harm, which is evident in that he remained steadfast in hope for salvation. Thus he cries out, "Let my life come up out of decay, O Lord my God." He implores to be restored to the light and to be freed from the belly of the fish, as referenced in Jon. 2:6.

Jerome of Stridon

4th centuryChurch Father

But you, O Lord my God, will lift my life from decay. It is accurately expressed as 'you will lift up' or 'let my life arise from decay' because He descended into corruption and the realm of the dead. This echoes the prophecy found in the fifteenth Psalm, which the apostles interpret as predicting the Lord: ‘Thou wilt not leave my soul in hell, nor wilt Thou suffer Thy holy one to see corruption’ (Psalm 15:10; Acts 13:35-37). David, despite having died and been laid to rest, did not experience corruption in the same way that the Savior's body did. Some interpreters note that in comparison to heavenly joy and the divine Word, human bodies, which are sown in corruption (1 Cor. 15:42), are indeed perishable.

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In the one hundred and second psalm, it refers to the righteous, stating, ‘He who heals all your diseases, who redeems your life from destruction’ (Ps. 102:3-4). This leads the apostle to cry out, ‘O wretched man that I am! Who shall deliver me from this body of death?’ (Rom. 7:24). It is precisely termed the body of death or the body of humiliation. Certain groups, however, twist this understanding, attempting to misrepresent Antichrist as if he were Christ, intending to dominate the churches, suppress procreation, and promote a wicked existence while contending against the flesh. Yet we recognize that the body received from the Blessed Virgin was not a body subject to corruption but a temple of Christ. If we consider the apostle’s judgment in his letter to the Corinthians (1 Cor. 15:44), where he refers to the body as spiritual, we clarify that the same body and flesh that were buried and committed to the earth will rise again; it undergoes a transformation in glory but not in essence: for it is necessary that this corruptible should be clothed with incorruption, and this mortal with immortality (1 Cor. 15:53). When referring to ‘these things,’ it suggests a direct reference to the body; these things in which we are born, these things in which we die, these things which those destined for punishment fear to receive, and which purity anticipates as its reward while immorality dreads as its consequence. Regarding Jonah, one can understand it thus: while in the belly of the whale, he was naturally subject to decay and destined to be consumed, yet he remained untouched and unharmed. The phrase ‘My Lord God’ conveys profound devotion, as through a significant grace, he regards the Almighty as his own God.

The waters surged around my being, the depths embraced me. These torrents, near the abyss, flow through the earth, descending and carrying much debris, do not aim to destroy the body but to ensnare the soul, as they cater to the flesh and its desires. Thus, as previously noted, the Lord proclaims in the Psalm: “save me, O Lord, for the waters have come into my soul” (Ps. 68:2), and also states: “the flood shall overflow our soul” (Ps. 123:4), and “let not the roving man silence me” (Psalm 68:16); may it not deny me entry, for I have willingly descended and will, of my own accord, ascend. I came as a voluntary captive to liberate those imprisoned in fulfillment of the promise: “I have ascended … to the heights; I have led captive … captivity” (Ps. 67:19; Eph.

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4:8); for those who were once enslaved by death, He led to life. The abysses, therefore, symbolize the notorious malevolent powers or authorities tasked with administering torments and punishments, to which even the demons pleaded in the Gospel (Luke 8) not to be sent away. Additionally, the abyss can represent the profundities of divine mysteries, judgment, and insight: “the judgments of the Lord are a great depth” (Psalms 35:7), and “the deep calls to the deep at the sound of Thy waterfalls” (Psalms 41:8). My head has been covered by the sea. I have descended to the very foundations of the mountains, and the depths of the earth have confined me for an eternity. It is evident that the sea enveloped Jonah’s head, as he descended to the depths, as if to the foundations of the earth, reaching the pillars upon which, by divine decree, the earth rests, of which it is stated elsewhere, “I will establish its pillars” (Psalms 74:4). Concerning our Lord and Savior, this may be interpreted in the following manner. His most significant part, His soul, which He graciously accepted for our salvation alongside His body, descended into the clefts of the mountains, engulfed by waves and removed from heavenly liberty, surrounded by the abyss, separated from divine majesty, and also into the underworld—into those depths where, in the mire of sin, souls were ensnared, as the Psalmist notes: “they shall go down to the earth’s underworld … they shall be the portions of foxes” (Psalm 62:10-11). They serve as earth’s depths and act as barriers, confining souls in distant places of imprisonment and anguish, hindering their release from the nether realm. Thus, the LXX translates with distinct clarity: χατόχοι αἰώνιαι (or χατόχους αἰωνίους), signifying their unending desire to retain those they have seized. However, our Lord, referred to as Cyrus in Isaiah: “I will break in pieces the gates of brass, and cut asunder the bars of iron” (Isaiah 45:2), descended to the foundations of the mountains, bound with everlasting chains, to liberate all prisoners.

But you, O Lord my God, shall raise my life from corruption. It is expressed in the true sense, “you shall raise up,” or “may my life rise from corruption,” for He has descended into corruption and the underworld. This aligns with the words of the fifteenth Psalm, interpreted by the apostles as prophetic of the Lord: “You will not leave my soul in hell, nor will You allow Your Holy One to see corruption” (Psalm 15:10; Acts 13:35-37), since David died and was buried, but the Savior’s body did not undergo decay. Others interpret this by contrasting heavenly bliss with the divine proclamation, stating that the human body, which is born into corruption (1 Cor. 15:42), is subject to decay, which is highlighted in the hundred-second Psalm concerning the righteous man: “He who heals all your diseases, who redeems your life from destruction” (Ps. 102:3-4). Hence, the Apostle states, “O wretched man that I am! Who shall deliver me from this body of death?” (Rom. 7:24). It is termed the body of death, or the body of humiliation. They manipulate this interpretation to misrepresent the Antichrist as Christ and to dominate the Church, aiming to suppress the flesh and engage in carnal reasoning against it. But it is understood that the body received from the Immaculate Virgin was not corruptible but was indeed the temple of Christ. Regarding the Apostle’s judgment in his letter to the Corinthians (1 Cor. 15:44), where the body is termed spiritual, we assert, to avoid being verbose, that the very same body and flesh buried and surrendered to the earth shall rise; only its glory is transformed, while its essence remains unchanged: for this corruptible must put on incorruption, and this mortal must put on immortality (1 Cor. 15:53). When it mentions these things, it signifies the body; these are the aspects through which we are born, through which we die, which those destined for punishment fear to encounter, and which virginity anticipates as its reward while adultery fears as its consequence. In the case of Jonah, this interpretation can suggest: while in the belly of the whale, he, by the nature of bodies, should have faced decay, potentially becoming sustenance for that creature, yet he remained intact and unharmed. The phrase “My Lord God” conveys a sentiment of profound reverence, as he regards the Almighty, in light of great grace, as his very own God.

Theodoret of Cyrus

5th centuryChurch Father

I observe that towering mountains encompass me, and I find myself bound by unbreakable cords on all sides. In this way, the Prophet conveys not only the vastness of the whale but also the inescapable hardships that surround it. Furthermore, the Prophet likely alludes to mountains concealed beneath the ocean's surface, which can cause ships to be wrecked upon impact and are familiar to sailors; for this reason, they strive to steer clear of these submerged hazards.

Cyrill of Jerusalem

4th centuryChurch Father

The figure of our Redeemer is illustrated through the prophet Jonah, who prayed from within the great fish, declaring, ‘I have cried out in my affliction,’ among other pleas, from the depths of the underworld (Jonah 2:3). Even while inside the whale, he refers to his state as being in hell. This depiction serves as a foreshadowing of Christ, who was destined to descend into the abode of the dead. Moreover, Jonah prophesies with clarity from the perspective of Christ, stating, My head is sunk into the clefts of the mountains (LXX; Jon. 2:6). While enclosed in the belly of the whale, what mountains does the prophet allude to? He acknowledges, ‘I realize,’ that he embodies the one who must be laid in a tomb hewn from stone. In the depths of the sea, Jonah confesses, descended into the earth (LXX; Jon. 2:7), - for he prefigured Christ, who went into the heart of the earth.

Paulinus of Nola

5th centuryChurch Father

There is no deliverance to be found in relying on human strength, for humanity lacks authority over death. Therefore, during your times of distress, prioritize appealing to the God of Heaven, in Whose hands lie both joy and sorrow, the God Who alone, by His divine utterance, can alleviate your grief and restore your happiness. Consider the immense grace found in prayer; the example of Nineveh demonstrates the effectiveness of crying out to God the Father. Let steadfast faith bolster your wavering spirit. In placing your trust in God, may those who revere Him remain courageous amidst their trials. Conversely, those who lack that reverence are consumed by various fears.

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While others may place their hope in their armies and surround themselves with strongholds to safeguard their might, this approach is only for those who do not recognize the redemptive power of Christ. Our testimony and our unshielded cross serve as our defense. Our strength lies in God; we have no need for worldly weapons, so let them declare our bodies to be vulnerable. We possess our defenses, and even in times of tranquility, we wield them against our spiritual adversaries.

Symeon the New Theologian

10th centuryChurch Father

The one who exists apart from the earthly realm perceives his surroundings as a dense and insurmountable wilderness inhabited by fierce creatures (Mark 1:13). Consequently, overwhelmed by unfathomable dread and profound trembling, he lifts his voice to God akin to Jonah from the belly of the fish and from the tumultuous waters of life (Jonah 2:1-3), resembling Daniel emerging from the pit of savage desires and ferocious beasts (Dan. 6:16), like the three young men liberated from the blazing furnace of fervent passions (Dan. 3:23), and like Manasseh, who escapes the heavy chains of this temporal and frail existence (2 Chron. 33:12).

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In response, the Lord rescues him from the abyss of ignorance and attachment to the world, just as He did with the prophet from the fish, ensuring he does not return. Like Daniel, He frees him from the mire of sinful thoughts that consume and destroy human souls.

Tertullian

3rd centuryTeacher of the Church

Jonah, who was consumed by the great fish, emerged unscathed after three days, despite the shipwreck that had claimed others' lives. Enoch and Elijah, who had not experienced death but were taken up from the earth, anticipated eternal life. They recognized the invulnerability of their mortal bodies to sin, harm, and unjust suffering (Genesis 5:24, 2 Kings 2:11). Does this not serve as a testament to the faith that can validate such assertions of a future resurrection? According to the apostle's teaching, these figures stand as examples for us (1 Cor. 10:6). Their stories have been recorded to encourage our belief in the fact that the power of the Lord surpasses every law of the physical body.

Vissarion (Nechaev)

19th centuryCommentator

The prophet, overwhelmed by his dire circumstances, questioned whether he had plunged into a prison (the earth) from which escape seemed impossible, eternally confined (rivet the eternities) for those trapped within. Yet, he understood that only the spirits of the deceased venture into this confinement. He recognized that he remained alive, his soul still bound to his body. The flicker of hope that the Lord might, if it was His will, extend his days had not completely faded from his heart. Thus, standing at the threshold of death, he boldly called upon the Lord to rescue him from the decay of his flesh, to spare him from the finality of death.

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