ART. III.-On the Sign of the Prophet Jonah.

[Translated from the German of M. Baumgarten, in Rudelbach und Guerike's Zeitschrift für die gesämmte Theologie.]·

THE following is a translation, from the German of an article published in Rudelbach and Guerike's Zeitschrift, &c., by M. Baumgarten. The author is a young theologian of great promise, and belongs to the rapidly-increasing Evangelical party in Germany. He is now publishing a Commentary on the Old Testament, which, though it may favor too much the allegorical method of interpretation, yet exhibits a thorough knowledge and regard for the spirit and sanctity of the Word of God, and, in this respect, is far superior to the writings of many who profess to belong to the Evangelical party :

FROM the words of our Saviour, (Matt. xii, 39-41; xvi, 4; Luke xi, 29, 30, 32,) there can be no doubt but that there is something typical in the history of the prophet Jonah. In a type we first think of an outward sign, and properly, as is shown by the signification of the word. But in endeavoring to understand the types of the Scriptures, we are too apt to forget that we must look at more than the outward sign. For the outward sign, when it is rightly understood, has invariably an inner spiritual sense corresponding to it, and this universal law must be the more readily acknowledged to prevail in the Scriptures, since here the Spirit rules throughout. In the Scriptures, then, it is impossible that there can be any outward sign without something inner and spiritual corresponding to it; indeed, even where the idea of the outward sign first presents itself to us, we must remember that there is something inner which forms the ground of the outward, the substance of the external appearance. Accordingly, that we may understand a type as a whole, and in all its separate points, we must first of all give our attention to the thought which lies at the foundation, to the inner nature of that which appears as a type. Israel in Egypt and in the wilderness appears as a type of Jesus, first, since there is a parallelism in the outer or outward history of Jesus but this outer parallelism could not be typical, if Israel had not an inner substantial connection with Jesus. Israel is the Son of Jehovah, and, therefore, begotten of the Holy Ghost, as Jesus is the Son of God. This inner relation between the two is that which has impressed itself in the parallelism of the outer history of both. When David, betrayed by Ahithophel, passes over the

brook Kidron, weeping and with his face covered, when he goes up the Mount of Olives, and there prays, he is a type of Jesus, who under similar circumstances went the same way. But this type has its signification only when we recognize the connection, the unity, of David and Jesus, of the Old Testament p and of the New Testament Xplorós. The question may be asked, Why, Χριστός. throughout the Biblical history, the inner parallels present themselves so multifariously outwardly as such, or why the persons or relations inwardly corresponding are exhibited in types? The reason is found in the divine economy of events, which in the world form the basis of salvation. There is, indeed, a connection between outer and inner, between appearance and substance; but just as well there must be conceded a contrast between the two, which is gradually removed as the development proceeds to its completion. The history of the plan of redemption differs in this from the common and natural province, that it now and then removes this contrast, while it places its completion in time.

Therefore, if we wish to understand the sign of the prophet Jonah, we must first of all seek to know his importance and his character from his history. Besides the book named after our prophet, we have only one notice of him in the Scriptures. But this is not unimportant. It is said that the restoration of the ancient borders, from Hamath to the Dead Sea, which was effected by Jeroboam the son of Joash, was promised by Jonah the son of Amittai, the servant of God. 2 Kings xiv, 25. Although we are not definitely informed as to the time of this prophecy, yet it can be fixed with probability. Hazael, the Syrian, was promised to Elijah as the avenger of the sins of Ahab. 1 Kings xix, 15; 2 Kings viii, 12. Hazael smote Joram the son of Ahab, (2 Kings viii, 28,) and he must be the one who moved forward the borders of Israel and Syria, for Benhadad must have restored them to Ahab, (1 Kings xx, 24,) since the chief blow was to fall, not on Ahab, but his son. 1 Kings xxi, 29., The anointing of Jehu, who was also promised to Elijah as an avenger, followed immediately the defeat of Joram. The anointing of Jehu was a sign of grace to Israel; for Jehu was given for a king to Israel as to the people of Jehovah, and after he had executed his first commission a special promise is given him. 2 Kings x, 30. Here also the promise of Jonah, that the borders changed by Hazael shall be restored, finds its natural occasion and place. And viewed in this light, the opinion of the Jews, that the young prophet charged by Elisha with the anointing of Jehu, was no other than Jonah, is not unlikely, though it goes too far in its definiteness. But if we wish

to separate the certain from the uncertain in any case, this much is sure, that Jonah had a message of mercy to carry to Israel, and that this was among the last of the gracious visitations of Israel in the time of the house of Jehu. For under Jeroboam appeared Hosea and Amos, who threatened speedy destruction to Israel. Jeroboam's son, Zechariah, the last branch of the house of Jehu, was killed, after a reign of six months, and then Israel, with rapid steps, rushed on to ruin.

This Jonah, the son of Amittai, who brought the last message of mercy to Israel, is he whose remaining history is given us in a separate book, which has been admitted among the prophetic writings. Before we proceed further, it is proper to notice that a book, which from beginning to end is nothing but history, is found in the collection of prophetic discourses: for that Jonah was a prophet, is not a sufficient reason for placing his history there in the canon. Elijah and Elisha also were prophets, but their history is interwoven in the books of the kings of Israel. The position of the book of Jonah can be accounted for only on the supposition that the history contained in it is related, not for its own sake, but because it has a prophetic sense. Our business, then, is to seek out this sense. And it is not difficult to find it; for the history of Jonah has a very clear middle point, around which everything else moves. Jonah was commissioned to go to the great city of Nineveh to make known the word of Jehovah. Accordingly, the book of Jonah begins and ends with the declaration of Jehovah, that he had compassion on Nineveh, that great city, in which there lived more than one hundred and twenty thousand human beings who did not know the difference between right and left, and besides much cattle. Therefore Jehovah has regard to Nineveh; this is the beginning, this is the end of the history, and this must, without doubt, be the main sense of the book. It may be urged as an objection, that Jonah, from the first, was commissioned only to threaten Nineveh with the judgments of Jehovah. So it certainly appears, since Jehovah grounds the commission with the words, "For their wickedness has come up before my face;" and, in like manner, in the preaching of Jonah, "Yet forty days, and Nineveh will be destroyed," appears to contain nothing else than a declaration of punishment. But by careful examination we see that it was not the purpose of Jehovah to destroy Nineveh, but much more to save it. Nineveh is mentioned as the great city, and in this designation there is evidently to be found the cause for the divine commission. This is rendered still more clear by Jonah iii, 3, where in the same connection it is said, that Nine

veh was a great city before God. It has been well said, In great cities are great sins; and so in this designation is wont to be found a reference to the divine primitive justice. But this explanation, of itself quite too forced, is decidedly rejected by the conclusion of the book. Here, for instance, the greatness of Nineveh is very emphatically brought forward, and introduced by Jehovah as the ground of his compassion. Now that this explanation is not applicable in the two foregoing passages, cannot be denied with reason. But there is yet another reason why we suppose that the back-ground of the preaching of repentance was grace and compassion. Jonah says he fled to Tarshish, because he knew that Jehovah was compassionate, slow to anger, and of great grace, and would repent the evil, (Jonah iii, 2,) and he sees a confirmation of this thought in the reconciliation that has just now taken place. It was because Jonah believed that Jehovah, notwithstanding his threatenings, would of his compassion spare Nineveh, that the commission was too heavy for him, and accordingly he endeavored to escape it. But how could Jonah come to this opinion, if, in his commission, nothing was revealed but divine wrath. Was it so easy a matter for him, who saw the judgments of Jehovah bursting forth on Israel and Judah, to suppose that Jehovah, after he had threatened the heathen, would nevertheless be gracious to them? Was it natural to believe that Jehovah would exhibit the innermost, most secret portion of his nature, that which he revealed in the moment of greatest condescension to his servant Moses, (Exod. xxxiv, 6,) toward Nineveh, the city of Nimrod, (Gen. x, 11; Micah v, 5,) and the enemy of David? Psa. lxxxiii, 8. Jonah could never have permitted himself to believe this, if there had not been in the way and manner in which the commission to Nineveh was made known to him, something giving a definite assurance that, not the wrath, but the mercy of Jehovah sent him. This leads us finally to the name of the announcement with which the prophet was commissioned; it is not called xp, a burden, but a (Jonah iii, 2,) a κývуμα, a sermon. Now that this sermon begins with an exhortation to repentance, and a threatening of judgment, cannot militate against our view, since this itself is not excluded from the preaching of the apostles. Acts xvii, 30, 31.

And what was the success of this preaching of salvation by Jonah? The men of Nineveh believed on God. Jonah iii, 5. The mysterious depth of this expression, which in the Old Testament is intimated in the few and important passages where it appears, is revealed in the New. Abraham believed, and his faith is the subjective part of the covenant, from which salvation has come to

all the world. Gen. xv, 6. The natural Israel believed not, and on that account was cut down in the wilderness. Num. xiv, 11; Psa. lxxviii, 21, 31; cvi, 12, 23. Moses and Aaron, the representatives of the regal stand-point, believed not, and on this account could not enter the promised land. Num. xx, 12. From these passages, it is sufficiently evident how great weight there is in the conversion of the Ninevites. What is told of the sailors, is closely connected with the faith of the Ninevites. Upon these the confession and history of Jonah made such an impression, that they not only were seized with fear toward Jehovah, but made offerings and vows to him. Jonah i, 16. Jonah is sent to make known to the Ninevites a repentance to life and salvation; the Ninevites believe and repent; the Canaanitish sailors fear Jehovah, and sacrifice to him. What a history introduced into the midst of the Old Testament, in which is exhibited the strongest contrast between Israel, the son of Jehovah, and the heathen, who know not Jehovah, and rise up against him! Burdens and denunciations against the heathen are found abundantly in the Old Testament; to this, in fact, corresponds the actual relation subsisting between Israel and the heathen. Egypt, Amalek, Canaan, Syria, Assyria, Babylon, appear successively as the deadly enemies of Israel. True, with the severest threats, and most terrible imprecations, there are also found kind and comforting promises; and when the heart of the sacred singer of Israel overflowed with joy, he included in his jubilee the whole circle of the earth and the hosts of heaven, and the heathen also and the isles of the sea were to partake of the salvation of Jehovah. But these are prospects, in a great part, far off; and then David, and Solomon, and Isaiah, with their hopes and wishes for the heathen, remain in Jerusalem, and the ear of the heathen hears no sound of the good message of Jehovah to the nations. But here is Jonah, who must go out among the uncircumcised; here is an ancient city of heathens, who believe on God, and from their princes to their cattle cast themselves down on account of their sins; here is a company of rough sailors, who worship Jehovah. If there is a prophetic sense contained in our book, it must be here; and if we speak of a sign of Jonah, it must be this.

But do we understand this history as in the Old Testament, and yet without any Old Testament analogy? Is this the beginning of an actual repentance of the heathen? Impossible: then Jonah must be a different man; he, indeed, failed under the burden of his mission. Therefore he could not possibly be the beginner and the chief one in the conversion of the heathen; for this, one no less