Since the holy God has promised those who hope in him a means of escape from every affliction, we, even if we have been cut off in the midst of the seas of evils and are racked by the mighty waves stirred up against us by the spirits of wickedness, nevertheless endure in Christ who strengthens us. We have not slackened the intensity of our zeal for the churches, nor do we, as in a storm when the waves rise high, expect destruction. We still hold fast to our earnest endeavors as much as is possible, sensible of the fact that he who was swallowed by the whale was considered deserving of safety because he did not despair of his life but cried out to the Lord. So then, we ourselves, having reached the uttermost limit of evils, do not give up our hope in the Lord but watch and see his help on all sides.
Do you praise the fearlessness of Elijah in speaking to tyrants and his translation in fire and the noble heritage of Elisha, the sheepskin mantle, accompanied by the spirit of Elijah? Then praise also the life of Basil passed in the midst of the fire, I mean in the multitude of temptations, and his preservation through fire which burned but did not consume, the miracle of the bush. Praise also the fair garment of skin, which came to him from on high, his fleshlessness. I shall omit other parallels, as the young men bedewed in the flames5 and the fugitive prophet praying in the belly of the fish and coming forth from the monster as from a chamber. I shall pass over the just man in the den, restraining the ferocity of lions, and the struggle of the seven Maccabees, who with a priest and their mother was perfected by blood and all kinds of tortures. Basil emulated their endurance and achieved their glory.
Like Jonah when he was in the belly of the fish, I prayed to you on behalf of the people. Similarly, Christ was with God from his mother’s womb, according to what is written, “Before the child knew good or evil, he chose the good.”
Now that I have made mention of the great prophet, who typifies the holy mystery, foreshadowed the death which lasted three days and the salvation it restored, I should like to retrace the footsteps of my poem and briefly hasten back to Jonah. Wondrous are the Lord’s stratagems. Though plunged in the sea, he tossed on the waves unharmed. Though devoured, he lived on, and the beast that swallowed him remained unfed by the living food [of his body]. He was the booty but not the food of the whale whose belly he used as a home. What a worthy prison for God’s holy runaway! He was captured on the very sea by which he had sought to flee.Translated to the deep belly of the massive beast, he was imprisoned in a living jail. Thrown from the ship to destruction, he yet sailed upon the waters, an exile from land, a guest of the brine. He walked in the cavern of the whale’s body, a prisoner both captive and free. He was free upon the waves as he floated in that whale, both within the sea and outside it. And though physically incarcerated, the prophet emerged in spirit to return to God. His body was constrained by the great body [of the whale], but the bonds of earth did not constrain the flight of his mind. Though enclosed in that belly, he broke out of his prison by prayer and reached God’s ears. Free for prayer but detained from flight, he proved himself by his faith. He had attempted to escape God by sea, to hide from God in a ship, but now he believed that the Lord was with him even inside that whale submerged in the sea.
“I cried out,” he says, “to the Lord my God in my affliction, and he heard me. Out of the belly of hell he heard my cry.” “I,” says Jonah, “who previously thought that God appears to prophets only in Jerusalem, found him present even in the whale’s belly. And having prayed to him, I was delivered by his love of humanity.” He calls the whale’s belly “the belly of hell” because the beast is deadly. In fact, Jonah was already presumed dead. He survived only by God’s grace. Moreover, Jonah says that he was in the “belly of hell” because this is also a type of the Lord Jesus Christ, who was “three days and three nights in the heart of the earth.” It is especially surprising that the one who really tasted death said that he was three days and three nights in the belly of earth, yet the one who saw just the shadow of death called the whale’s belly “the belly of hell.” This was because the life of Jonah was beyond his control, while in the case of the Lord both his death and his resurrection were voluntary. That is why the Gospel calls the place of hell and death “the heart of earth,” while here the belly of whale is called “the belly of hell.” “He heard my voice,” says Jonah, since otherwise he would not be alive to say this.
The word for depth (profundum) stands for porro fundum, the far bottom, whose lowest levels are wholly submerged. From here the prophet cried to the Lord so that he could be more easily heard. It was from this depth that Peter poured forth his glorious tears and from here that the tax collector, who had fallen so deeply into sin that he could not even raise his eyes to heaven, beat his blameworthy breast. Finally from these depths Jonah, who was set in the whale’s belly and had entered hell alive, spoke to the Lord with silent vehemence. The whale was a house of prayer for the prophet, a harbor for him when shipwrecked, a home amid the waves, a happy resource at a desperate time. He was not swallowed for sustenance but to gain rest; and by a wondrous and novel precedent the beast’s belly yielded up its food unharmed, rather than consumed by the normally damaging process of digestion. Jonah bears witness to this in his book when he says, “And the Lord commanded a great fish to swallow Jonah, and Jonah was in the belly of the fish three days and three nights,” and the rest. In that same passage he recounted his prayers as well with prophetic truth. What an outstandingly and wholly glorious repentance, a humility that experiences no fall, grief that rejoices people’s hearts, tears that water the soul! Indeed this depth, which conveys us to heaven, has no inkling of hell. So observe the power of holy prayer, believing as it does that it must be heard the more quickly, the deeper the depths from which it cried to the Lord. So finally there follows, “Lord, hear my prayer,” for those who have buried themselves in the bowels of holy humility are all the closer to the Highest. Thus when he prayed from the depths he quickly gained the gifts of the highest Redeemer.
God is not one who heeds the voice; rather, it is the heart which He hears and beholds. Even the speechless He hears, and the silent petition He will answer. Do the ears of God await a sound? If they did, how could Jonah’s prayer from the depths of the whale’s belly have made its way to Heaven, up through the organs of such a great beast from the very bottom of the sea, up through such a vast amount of water? As for those who pray in such a loud voice, what else will they attain but the annoyance of their neighbors? (Prayer Chapter 17)
"And said, I cried by reason of mine affliction unto the LORD, and he heard me; out of the belly of hell cried I, and you heard my voice." LXX: similar except: 'from the belly of hell I threw out my cries'. He does not say, "I cry", but "I cried". He does not pray for the future, but gives thanks for the past. That shows us that from the moment he is thrown into the sea and sees the whale, that great bulk, that immense mouth which opened wide to swallow him, he remembered God and cried out, either by the waves giving passage for his cry, or by a feeling from the depths of his heart, according to that which the apostle says: "crying in your hearts" [Col. 3:16]: "Abba! Father" [Rom. 8:15]. He cried to him who alone knew the hearts of men and said to Moses, "why do you cry out to me?" [Ex. 14:15], while the Scriptures remember that Moses had never cried out before this speech. This is the text that we read in the first psalm of the steps: "I cried to the Lord in my distress and he replied to me." [Ps. 119:1] By the "belly of hell" we understand the stomach of a whale of such great size that it took the place of hell. But this can better be referred to the person of Christ, who under the name of David, sings in the psalm: "you will not leave my spirit in hell, and you will not allow your saint to see putrefaction" [Ps. 15:10], living in hell free among the dead.
[AD 379] Basil of Caesarea on Jonah 2:1-2