(9) And he said . . .--"The emergency recalls Jonah to his true self. All the better part of his character now comes out. His conduct throughout the remainder of the chapter is dignified and manly, worthy of a servant and prophet of Jehovah" (Perowne).

I am a Hebrew.--The original order is more striking, A Hebrew I. The LXX. read, "a servant of the Lord."

Which hath made . . .--These words mark the great change that has already come upon the prophet. He feels now how futile it was to try to hide or fly from the Creator of all the universe. But he speaks also for the sake of the crew, who, though recognising the existence of Jehovah as the tribal God of Israel, had never realised His relation to themselves as Creator of the world in which they lived, and of the sea on which they sailed. The storm preached the omnipotence of God.

Verse 9. I am an Hebrew. This is the name used by foreigners in speaking of Israelites, or by Israelites in speaking of themselves to Gentiles (see Genesis 14:13; Genesis 39:14; Genesis 41:12; Exodus 1:16; 1 Samuel 4:6, for the former use; and for the latter, Genesis 40:15; Exodus 2:7; Exodus 3:18). Convinced that God had miraculously pointed him out as the culprit on whose account the storm was sent, and goaded by the stings of conscience, Jonah loses all his previous indecision and spiritual stupor, and in a manly and straightforward way confesses the truth without disguise. The LXX., reading differently, renders, Δοῦλος Κυρίου εἰμὶ ἐγώ, "A servant of Jehovah am I." This makes a tautological statement with the next words, and leaves one of the sailors' questions unanswered. I fear the Lord. I worship, reverence (σέβομαι, Septuagint) Jehovah, who is not a local deity like the false gods whom you adore, but the Creator of heaven and earth, the Maker and Ruler of sea and dry land. So Abraham calls the Lord the God of heaven (Genesis 24:7), and Daniel (Daniel 2:37, 44) uses the same expression (comp. Psalm 96:5; Jeremiah 10:11).

1:8-12 Jonah gave an account of his religion, for that was his business. We may hope that he told with sorrow and shame, justifying God, condemning himself, and explaining to the mariners what a great God Jehovah is. They said to him, Why hast thou done this? If thou fearest the God that made the sea and the dry land, why wast thou such a fool as to think thou couldst flee from his presence? If the professors of religion do wrong, they will hear it from those who make no such profession. When sin has raised a storm, and laid us under the tokens of God's displeasure, we must consider what is to be done to the sin that raised the storm. Jonah uses the language of true penitents, who desire that none but themselves may fare the worse for their sins and follies. Jonah sees this to be the punishment of his iniquity, he accepts it, and justifies God in it. When conscience is awakened, and a storm raised, nothing will turn it into a calm but parting with the sin that caused the disturbance. Parting with our money will not pacify the conscience, the Jonah must be thrown overboard.And he said unto them, I am an Hebrew,.... He does not say a Jew, as the Targum wrongly renders it; for that would have been false, since he was of the tribe of Zebulun, which was in the kingdom of Israel, and not of Judah; nor does he say an Israelite, lest he should be thought to be in the idolatry of that people; but a Hebrew, which was common to both; and, besides, it not only declared what nation he was of, but what religion he professed, and who was his God:

and I fear the Lord, the God of heaven, which hath made the sea and the dry land; this answers to the other question, what was his occupation or business? he was one that feared the Lord, that served and worshipped him; a prophet of the great God, as Josephus (g) expresses and so Kimchi; the mighty Jehovah, that made the "heavens", and dwells in them; and from whence that storm of wind came, which had so much distressed the ship, and still continued: and who made the "sea", which was now so boisterous and raging, and threatened them with ruin; and "the dry land", where they would be glad to have been at that instant. By this description of God, as the prophet designed to set him forth in his nature and works, so to distinguish him from the gods of Heathens, who had only particular parts of the universe assigned to them, when his Jehovah was Lord of all; but where was the prophet's fear and reverence of God when he fled from him, and disobeyed him? it was not lost, though not in exercise.

(g) Antiqu. l. 9. c. 10. sect. 2.