Jonah 2:5

If, however, any one imagine it impossible that men should survive for such a length of time, and that Elias was not caught up in the flesh, but that his flesh was consumed in the fiery chariot, let him consider that Jonah, when he had been cast into the deep, and swallowed down into the whale's belly, was by the command of God again thrown out safe upon the land. And then, again, when Ananias, Azarias, and Misael were cast into the furnace of fire sevenfold heated, they sustained no harm whatever, neither was the smell of fire perceived upon them. As, therefore, the hand of God was present with them, working out marvellous things in their case-[things] impossible [to be accomplished] by man's nature-what wonder was it, if also in the case of those who were translated it performed something wonderful, working in obedience to the will of God, even the Father? Now this is the Son of God, as the Scripture represents Nebuchadnezzar the king as having said, "Did not we cast three men bound into the furnace? and, lo, I do see four walking in the midst of the fire, and the fourth is like the Son of God." Neither the nature of any created thing, therefore, nor the weakness of the flesh, can prevail against the will of God. For God is not subject to created things, but created things to God; and all things yield obedience to His will. Wherefore also the Lord declares, "The things which are impossible with men, are possible with God."

"the weeds were wrapped about my head. I went down to the bottoms of the mountains; the earth with her bars was about me for ever:" LXX: 'my head has penetrated to the base of mountains; I descended to into the earth whose bars are eternal bonds'. No one doubts that the ocean covered Jonah's head, that he went down to the roots of mountains and came to the depths of the earth by which as bars and columns by the will of God the earthly sphere is supported. This earth about which is said elsewhere, "I consolidated her columns" [Ps. 74:4]. With regard to the Lord Saviour, according to the two editions, this seems to me to be what is meant. His heart and his head, that is the spirit that he thought worthy to take with a body for our safety, went down to the base of the mountains which were covered by waves; they were restrained by the will of God, the deep covered them, they were parted by the majesty of God. His spirit then went down into hell, into those places to which in the last of the mud, the spirits of sinners were held, so too the psalmist says: "they will go down to the depths of the earth, they will be the lot of wolves" [Ps. 62:10.11]. These are the bars of the earth and like the locks of a final prison and tortures, which do not let the captive spirits out of hell. This is why the Septuagint has translated this is a pertinent way: "eternal bonds", that is, wanting to keep in all those whom it had once captured. But our Lord, about which we read these lines of Cyrus in Isaiah: "I will break the bronze bars, I will crack the iron bars" [Is. 45:2], He went down to the roots of the mountains, and was enclosed by eternal bars to free all the prisoners.

"The waters compassed me about, even to the soul: the depth closed me round about," LXX: 'the water ran about me up to my spirit; the last depth closed around me'. These waters, near to the deep, which cycle and slide about the earth, which drag much mud with them, tend to kill not the body but the soul, for they are friendly to the body and warmed by its desires. This is why, according to that which I have said above, the Lord says in the psalm, "save me, Lord, because the waters have penetrated even to my soul" [Ps. 68:2], and in another passage, "my soul has passed a torrent" [Ps. 123:5], and, "let not the well press its mouth on me" [Ps. 68:16], let hell not imprison me! Let it not refuse me an exit! I freely made the descent; so let me make the ascent back again freely. I became a captive voluntarily, I ought to free the captives so that this verse is fulfilled: "ascending into the higher parts he led the captives" [Eph. 4:8]. For those who were beforehand captives in death, he brought them to life again. We must heed certain wicked forces in the deep, or the specific powers in torture and supplication; demons, in the Gospel, ask not to be forced to go to them [Mt. 8:30; Mk. 5:10; Lk. 8:31]. This is why "the darkness was over the deep" [Gen. 1,2]. Sometimes the deep is taken to mean the sacraments in a deeper sense, the judgements of God: "the judgements of the Lord are a great abyss" [Ps. 35:7], and "the deep cries out to the deep in a cry of your cataracts." [Ps. 41:8]

Jonah either says this wishfully, or with a certain trust he promises himself that he will return to Jerusalem and see the temple of the Lord.