In Jonah 2:1-10, Jonah is trapped in the belly of the great fish. He prays for salvation, and in the end, after this terrible trial, he is vomited forth onto dry land.

Before a new church -- either a state of good and truth with a group of people, or a new state of good an truth in ourselves - can come into existence, a period of temptation, of struggle, must occur. During this time a remnant of good and truth from prior states, will be preserved. This happens to us. When we really don't want to do something that we know we should do, we get into a state of spiritual temptation. That's what this chapter is about.

In Arcana Coelestia 756, it says: "In Jonah, 'The waters closed around me, even to my soul, the deep surrounded me. Here... 'the waters' and 'the deep' stand for the full extent of temptation.

This chapter also prophesies, or foreshadows, the combats that Jesus Christ would have with the hells, and his most grievous temptations at the time. The “three days and nights during which Jonah was in the bowels of the fish,” signify the entire duration of the combat with the hells.

In the New Testament, in Matthew 12:39-41, there's a reference back to this story:

"No sign will be given to it except the sign of the prophet Jonah. For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth. The men of Nineveh will stand up at the judgment with this generation and will condemn it, because they repented at the preaching of Jonah. And now One greater than Jonah is here.

For us, then... what? When we've turned away from the Lord, and we're in "the belly of the fish" - in temptations, struggles, combats, and everything looks pretty hopeless - then if we really pray, and seek the Lord's help, he can help us.

Here's a link to an interesting (audio) sermon on this chapter, by Rev. Todd Beiswenger.

Here, too, is a link to Rev. McCurdy's study guide for the Book of Jonah, which is available for free as a .pdf, for your use.

7268. 'See, I have made you a god to Pharaoh' means the law of God and the power it has over those steeped in falsities. This is clear from the meaning of 'making you a god' as Divine Truth, or what amounts to the same thing, the Divine Law, and also the power it has, for in the Word when truth and also the power of truth are referred to the name 'God' appears, but when good is referred to the name 'Jehovah' does so, see 300, 2586, 2769, 2807, 2822, 3910, 3921 (end), 4287, 4295, 4402, 7010; and from the representation of 'Pharaoh' as those who are steeped in falsities and engage in molestation, dealt with in 6651, 6679, 6683. To pursue further the meaning of GOD, it should be recognized that in the highest sense 'God' is the Divine which is above the heavens, but that in the internal sense 'God' is the Divine which is within the heavens. The Divine which is above the heavens is Divine Good, whereas the Divine within the heavens is Divine Truth. For Divine Good is the source from which Divine Truth springs, and Divine Truth springing from Divine Good makes heaven and brings order into it. What is properly called heaven is nothing other than the Divine that has been given form there, for the angels in heaven are human forms receptive of the Divine, which together constitute an all-embracing form which is that of a Human Being.

[2] The use of 'God' in the Old Testament Word to mean Divine Truth within the heavens explains why the word for God in the original language is Elohim, a plural form. It also explains why the angels in heaven, being receivers of Divine Truth, are called 'gods', as in David,

Who in heaven will compare himself to Jehovah? Who will be likened to Jehovah among the sons of gods? Psalms 89:6-8.

In the same author,

Give to Jehovah, O sons of gods, give to Jehovah glory and strength. Psalms 29:1.

In the same author,

I said, You are gods, and sons of the Most High, all of you. Psalms 82:6.

In John,

Jesus said, Is it not written in your Law, I said, You are gods? If ¹ He called them gods, with whom the Word of God came to be . . . John 10:34-35.

In addition there are those places in which the Lord is called 'God of gods' and 'Lord of lords', such as Genesis 46:2, 7; Deuteronomy 10:17; Numbers 16:22; Daniel 11:36; Psalms 136:2-3. From all this one may see in what sense Moses is called 'a god', here 'a god to Pharaoh' and in Exodus 4:16 'a god to Aaron' - that he was called such because Moses represented the Divine Law, which is Divine Truth and is called the Word. This also explains why here Aaron is called his 'prophet', and in a previous place his 'mouth', that is, one who declares in a way suitable for the understanding Divine Truth which comes forth directly from the Lord and surpasses all understanding And since a prophet is one who teaches and declares Divine Truth in a way suitable for the understanding, 'a prophet' also means the teachings of the Church, a subject dealt with in what follows next.

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