Reading Jonah Again for the First Time

By Robert Spender

Bob Spender is Professor and chair of the division of Biblical Studies at Lancaster Bible College. He is in fellowship at Monterey Bible Chapel in Leola, PA.

Introduction

In our technological age it is pretty common to call a person only to get an answering machine or fifteen minutes of fluffy music. If the busy signal existed in Old Testament times, Jonah would have been the first to use it. Here is a prophet that wanted to avoid a word from the Lord.

The Call of Jonah

We do not know when Jonah began his prophetic career, but 2 Kings 14:23–29 tells us that Jonah, who was from the Israelite town of Gath-hepher, prophesied in the eighth century bc during the time of king Jeroboam II. The beginning of chapter one is not Jonah’s initial call; rather God is simply giving His prophet a new assignment. The opening words of Jonah do not parallel the dramatic visionary encounters of Isaiah or Jeremiah when God called those prophets into His service. They do however parallel the initial words of Jonah chapter three where God again sends Jonah to Nineveh. The importance of this frequently missed fact is that Jonah has already been called as a prophet. He already knows the Lord. This is made extremely clear in chapter four and provides important background for understanding the message of this book.

During the eighth century Israel was enjoying unprecedented growth and prosperity, but the people had forsaken God. They were facing His judgment. Few believed that they were on the threshold of ultimate disaster. God in His mercy was trying to reach His people before it was too late. He raised up Hosea, a native of Israel, and sent Amos, a prophet from Judah; but people were not listening. Jonah was a prophet from Israel who went to Nineveh, but his message was intended for the ears of the Northern Kingdom. God, in His grace, was employing yet another method to reach His wayward people.

Overview of Jonah

The book of Jonah is a historical narrative with a didactic purpose. There are many today that would view this book as fiction, allegory, or even satire, but the setting and historical references suggest that it be taken as a historical account of God’s working with and through His reluctant prophet. [1]

Except for the second chapter, the pace of Jonah’s four chapters moves quickly. The book is full of action and dialogue. The second chapter is a poem and a monologue. It effectively slows the pace of the story for reflection as Jonah’s attention is more clearly focused upon the Lord and His work. Chapter three then finds Jonah obeying the Lord. Jonah struggles with God’s assignment in chapter four so the Lord questions his prophet. The book even ends with a question from God, and the reader is left with an additional question regarding Jonah’s future.

Chapter One: 

Jonah’s Downward Trip

As soon as God gave His assignment to Jonah the prophet fled. He headed for Tarshish; a place often located in the eastern Mediterranean Sea, which would indicate that he wanted to flee to the farthest part of the world. [2] The urgency of the Lord’s command, “arise, go,” is echoed by the speed of Jonah’s decision to run, “Jonah rose up to flee” (1:2–3).

It can be easily observed that Jonah’s trip away from the Lord is all downhill. He went down to Joppa and went down into the ship (vs. 3). Once on the ship, he went below and lay down to sleep (vs. 5). Eventually Jonah sank into the depths of the sea where he encountered the grace of God that brought him up (2:6). Like any portion of Scripture paying careful attention to key words and concepts enhances the understanding of the passage.

God’s Omnipotence

God’s supernatural activity is evident throughout the book of Jonah. An important message of Jonah is the sovereignty of God over the people and the planet. The text tells us that the Lord sent out (literally “threw”) a great wind on the sea (vs. 4). The word throw is a key word in Jonah. [3] The sailors immediately tried to lighten the ship by throwing cargo overboard (vs. 5). Eventually they had to throw Jonah into the sea (vs. 15). Repetition of this word adds emphasis to the turmoil of the first chapter that is calmed only by the work of the Lord.

The great wind that the Lord sent certainly got the attention of the sailors who feared for their lives. Fear is a strong emotion. It can provide a healthy warning against some anticipated foolish action or it can bind the heart with chains stronger than steel. Undoubtedly these were seasoned sailors. Their fear of the power of the sea was real enough for them to begin to jettison precious cargo. One can only imagine the captain’s astonishment when he discovered Jonah sleeping below. From the captain’s perspective all aboard should have been crying out to their gods to seek deliverance. How prone people are to seek supernatural help during times of great fear. Fear is just one of many God-given emotions that can awaken the soul to His presence.

Jonah’s Testimony

The book of Jonah makes effective use of irony to emphasize its message. Little did the captain know how meaningful his words were when he said to Jonah, “Perhaps your god will be concerned about us” (1:6). [4] The contrast is very evident. The sailors were crying out to their gods, Nineveh the great nation was perishing, but Jonah was sleeping. The message of Jonah was ultimately for the people of Israel who were also asleep to the will of the Lord. God would deliver the sailors, Jonah, and Nineveh; but would Israel be delivered?

Casting lots seems to have been a fairly basic device for discerning the will of the gods in the ancient Near East. The king of Babylon employed lots when going against Jerusalem (Ezek. 21:21), and Haman used lots to fix the day of destruction in the book of Esther (Esth. 3:7). Israel also used lots, but they understood that the Lord was in control of the outcome (Prov. 16:33).

It is really no surprise that the lot indicated Jonah as the culprit. God is sovereign over outcomes. He who controls the sea, the fish, and the future of Nineveh also controls the outcome of human devices. Jonah understood this. His response to the many questions of the sailors gave testimony to the creatorial power of God. [5] He testified that the Lord God made the sea and the dry land (1:9). In other words, Jonah knew the power of the Lord, and he knew that he could not flee from the presence of the Lord (Ps. 139:7–10). He was running away from God’s assignment, but he knew that the Lord could follow. Jonah’s proposed solution to the plight of the sailors further reveals his knowledge of God’s power, for he told the sailors, “I know that on account of me this great storm has come upon you,” (1:12).

The Sailors’ Fear

When Jonah disclosed his relationship to God the sailors grew more concerned. Their fear of the known, the storm, changed into a fear of the unknown, the power of Jonah’s God. The text says that the men, “became extremely frightened” (1:10). Ironically they appear to have more concern for Jonah’s life than Jonah had for the people of Nineveh. Even when they threw Jonah into the sea they called out to God regarding Jonah’s life. Perhaps they thought they were sacrificing Jonah to his god, but when the sea calmed, they personally witnessed the power of the God of the Hebrews.

These sailors knew the sea. They understood its power so its raging gave entrance to the fear that opened their eyes to the possibility of God. The word sea occurs twelve times in Jonah, and aside from one mention in Jonah’s prayer (2:3) the rest are all found in chapter one. The first three occurrences emphasize the raging of the sea (1:4–5), while the last seven occurrences are set in contrast with the calm that came about when Jonah was thrown overboard (1:11–13, 15). In the midst of these two concentrations is the one occasion where Jonah tells those on board that the Lord God of heaven made the sea (1:9). Imagine telling sailors that you knew who made the sea! These sailors knew the sea. They probably even worshiped a god of the sea, the Canaanite Yam. But they did not know the Lord God who made the sea.

Speculation abounds concerning the nature of the vows made by the sailors that day. Their openness to God’s power (1:14) is confirmed by the Lord’s calming the sea. Once again their fear changes, only this time to a reverence for the Lord who made the sea (1:16). They begin to fear the Lord in a way that Jonah did (1:9). As a result their vows probably included a statement of their growing recognition of the Lord or, perhaps, a desire to learn more about Him once they made it safely back to dry land.

Vows were taken very seriously in the ancient Near East. They were solemn promises made before a god and not to be taken lightly. The Lord taught His people to honor any vow that they made before Him (Num. 30:2; Deut. 23:21; Prov. 20:25; Eccl. 5:4–5). The sailors were used by the Lord to move Jonah on his journey, and they are used to open the reader’s mind to the need of the people of Nineveh. One can only hope that their vows led them closer to the Lord God of the sea, the dry land, and heaven.

The Sign of Jonah

The endnote to chapter one, which is actually the first verse of chapter two in the Hebrew Bible, sets the stage for the next chapter and the dramatic change in Jonah’s direction. How simply stated is one of the most debated miracles of the Old Testament, “And the Lord appointed a great fish to swallow Jonah” (1:17).

Remarkably, our Lord Jesus Christ used the miracle of Jonah’s duration in the fish as a sign of His resurrection (cf. Matt. 12:39–40 and Luke 11:29–30). The context of Jonah shows just how effective the comparison is. Jonah, the Hebrew prophet, was sent to bring a message of hope to a Gentile people. Nineveh repented but Jonah’s people did not. The scribes and Pharisees opposed the Lord Jesus and His message. They even accused Him of working by the power of Satan (Matt. 12:24). Their request to Him for a sign came from hearts of unbelief. Jesus did not give them a new sign but pointed them back to Jonah. If they had understood the message of Jonah, they would have been ready to receive the Lord. But they rejected their King and denied His resurrection. Sadly, it has become just as difficult for our modern society to accept the miracle of Jonah and the miracle of the One that is greater than Jonah.

Chapter Two: 

Jonah’s Psalm of Thanksgiving

Chapter two is a psalm recorded by Jonah after his deliverance from the great fish. Since Jonah was in the fish for three days, he had ample time to speak to the Lord, and this chapter summarizes the essence of his actual prayers. A prose introduction and conclusion (vv. 1, 10) set off this poetic psalm of thanksgiving. Numerous parallels can be seen between Jonah’s prayer and the book of Psalms. [6]

Jonah must have realized that he was still alive under circumstances that warranted death. He should have been dead, drowned in the sea as judgment for his rebellion against God. Instead, he was still alive, so he cried out to the Lord as the “living dead” from Sheol (the grave). His focus on God is certainly consistent with his role as a prophet and fits well with his verbal confession to the sailors (1:9). Yet it was his “distress” that moved him in faith to reconsider the grace of the Lord. The use of direct address in most of the psalm underscores Jonah’s movement to the Lord. His confession that the Lord, rather than the sailors, was responsible for his being thrown overboard further affirms his return to the Lord (2:3).

Jonah Prays

Because this prayer is a poetic composition it is unwise to speculate too much about the exact experience behind every phrase. Jonah floundered in the sea before being swallowed by the great fish, but the nature of that experience before his unusual rescue is not the point of the psalm. Jonah’s psalm is an expression of the turmoil that he faced physically, emotionally, and spiritually as he reviewed his life in light of God’s call. Believers would do well to consider Jonah’s position. Time spent contemplating one’s relationship with the Lord before the day of crisis can help prepare for the unexpected and avoid the unnecessary.

Jonah’s flight from God’s assignment apparently brought him further away from God than he anticipated. Sin separates people from God. Even for believers sin drives a wedge between them and God, rendering fellowship and service ineffective. Thankfully, forgiveness is to be found in Jesus Christ (Eph. 1:7).

Jonah acknowledged his separation from the Lord. He was in the fish, yet he was also alive. His faith and hope in God are seen in verse five (Eng. trans. v. 4) where he says, “I will look again to your holy temple.”

Why did Jonah speak about the temple? Perhaps he had visited the temple in Jerusalem. It does not seem unreasonable to suggest that Jonah had made the trip from his home in Israel to the Jerusalem temple. He certainly had no trouble finding the seaport of Joppa! Jonah knew that the temple was a place where God met with repentant sinners (1 Kings 8:48). What he struggled with was that God welcomed foreigners too (1 Kings 8:41–43).

Jonah’s Faith

Jonah’s situation grew worse. All the forces of nature were against him as he sank into the pit of destruction. But Jonah recognized that his life was completely in God’s hands as water and weeds surround him. The running was over, for God had boxed in His wayward prophet.

Attempts to construct a view of Hebrew cosmogony from statements in verse seven and similar passages in the Psalms are basically misguided. These statements are images that emphasize the distance between Jonah and the possibility of life. He sank to the roots of the mountains and earthly restraints held him firmly. But the logical outcome of death is thwarted by the sovereignty of God who brings Jonah up from the pit alive. No wonder the Lord Jesus referred to Jonah’s experience as a sign of His own victory. It is, indeed, a wonderful foreshadowing of our Lord’s greater and more efficacious triumph over the grave.

For the first time, Jonah addressed the Lord as “my God.” His confession is clear. In the midst of his struggles he “remembered the Lord,” (vs. 7). For any that know the Lord, crying out to Him during times of trouble is a natural reaction. Certainly the Lord uses stressful situations to bring both believers and unbelievers to Himself. This was a wake-up call for Jonah, and he prayed to the Lord for deliverance.

The Lord’s Salvation

Jonah’s thoughts of the nations and the hopelessness of idol worshipers led to his powerful statement in verse eight, perhaps one of the more insightful statements of the whole book. A comparison of various English versions shows that the translation of this verse is a bit difficult. The whole verse is only five words in the Hebrew text, two of which are linked to show a negative view of idols. [7] Jonah knew that there was no strength or hope in the gods of the foreign nations. He gave similar testimony to the sailors who threw him overboard. Jonah further realized that as long as people held (“clung,” NIV) to their empty idols they were forsaking any potential of grace from God. The very fact of holding tightly to a system that opposes God or attempts to replace God negates one’s ability to see Him. Idolaters are resolutely looking away from God.

In the final analysis Jonah lifted his voice in thanksgiving and confessed that salvation was from the Lord. He, like the sailors, made vows to the Lord. For his deliverance he praised God and affirmed his willingness to fulfill what he vowed (2:9).

For all the visibility given to the fish in discussions about Jonah it is really a minor character in the book. The fish frames the prayer of Jonah emphasizing the importance of Jonah’s communication with the Lord. What has been so difficult for modern commentators is the idea that such an event could have actually taken place. But this is exactly what people say about the resurrection of Jesus Christ today and may in part account for the Lord’s application of this part of the book to Himself.

Chapter Three: 

Jonah’s Reluctant Obedience

Jonah’s location at the beginning of chapter three is unstated. The narrative simply informs the reader that he was on dry land and not yet in Nineveh. For a second time the word of the Lord came to Jonah. The fact that chapter three closely parallels chapter one shows that God has not changed His mind about the mission. Jonah still needed to obey God’s command. Balaam is an example of a prophet who was led astray when he did not obey God’s clear revelation (Num. 22:12). Students of God’s word can learn from these examples. God has provided us with His word, and we are responsible for obeying what the Spirit clearly teaches us from the Scriptures.

Once again Jonah is commanded to “Arise, go to Nineveh the great city,” (3:2, compare 1:2). With the wind, water, and fish behind him Jonah obeys; but the knowledge of his rebellion and prayer remain. Jonah’s rebellion did not thwart the purposes of God. Neither does our rebellion hinder the plans of God. As believers we are the ones who miss a great opportunity to serve our Lord when His plan moves forward without us. Recall Mordecai’s challenge to Esther. He knew that Esther had an opportunity to be used by God; but had she declined, he also knew that relief would come from another place (Est. 4:14).

Jonah’s Preaching

When Jonah arrived at Nineveh he began to proclaim God’s message. Initially he was simply told to “cry against” the city because of its wickedness (1:2). In chapter three, however, the Lord very specifically told Jonah that he must issue the “proclamation which I am going to tell you” (3:2), creating the impression that God was guiding Jonah more closely.

There is ample evidence in Scripture to show that prophets were called by God and spoke to the people for God. At times they took a specific message from God. When, for example, Isaiah was sent to king Ahaz, God revealed to him the time and the exact message. He even gave him the address (Isa. 7:3–4). It was that plain. There were other times, however, when God gave a task to His prophet allowing His trusted messenger to respond and provide the necessary context. This was the role of messengers in ancient times. They delivered a message and answered any questions about the message or its author. With this background it can be understood that Jonah was not the trusted messenger he once was. So God instructed him exactly what he was to say. The proclamation was clear and reached its mark despite Jonah’s apparent reluctance.

Nineveh’s Position

Four times in the book Nineveh is referred to as a great city (1:2; 3:2, 3; 4:11). The third time this is pointed out it says that Nineveh was “an exceedingly great city” [8] and adds the note that it was a three days’ walk (3:3). Nineveh’s size has been frequently discussed among students of the book of Jonah.

Excavations show that Nineveh’s occupation dates back to 6000 bc. [9] The expansion of the Assyrians to an empire status began with Tiglagh-pileser III (745–727/6 BC). Nineveh became the capital of the Assyrian empire under Sennacherib in 701 BC. Sennacherib enlarged the city increasing the circumference of its walls from 3 miles to 7.5 miles in diameter, but this was after the eighth century bc. Either dimension was too small to require a journey of three days to circumscribe, let alone transverse, the city. The reference is most likely the time it took Jonah to cover the city and the outlying areas that were associated with Nineveh. [10]

Nineveh’s Response

Jonah had only completed one third of the mission when the people believed the message. One is reminded of the effectiveness of the word of the Lord. God’s word convicts the heart (Heb. 4:12–13) and will accomplish its intended purpose (Isa. 55:11). Jonah was not bringing the Ninevites to repentance, the Spirit of God was. Even Jonah knew that it was the work and will of God (4:2).

We are provided a glimpse into that ancient city when the people sought God’s mercy. They fasted and dressed in sackcloth. Even the king set aside his royal garments and clothed himself with the rough cloth of mourning. He then decreed that all of his subjects, including the animals, had to wear sackcloth.

The king’s command, which parallels the captain’s command in chapter one, was in great contrast to God’s prophet. Both the captain and the king issued orders for those under their authority to call for supernatural help. Jonah, however, who knew the only true God, had to be prodded into action and dialog with the Lord. How easy it is to take our relationship with God for granted. The ability to speak to our Lord at any moment is a privilege beyond estimation (Heb. 4:16).

There were four parts to the decree of the king and his officials. The people of Nineveh were to fast, wear sackcloth, call on God, and repent of their evil practices. These actions were intended to elicit the favor of God. To their credit the king and the people of Nineveh took the judgment of God seriously. People today would do well to consider the attitude of the population of Nineveh. No wonder the Lord Jesus used this incident from Nineveh as an example of His own generation (Matt. 12:41; Luke 11:32). The leaders of His day had the very Son of God before them, but they did not humble themselves to receive Him. Think of the future day when a group of Assyrians from Nineveh who believed God will rise and rebuke the religious leaders of Israel who did not. It is so important to know that our relationship with the Lord Jesus Christ is secured through faith in His Son.

Covering the beasts with sackcloth seems odd to anyone reading this passage in Jonah. Imagine the noise made by all the animals that were not being fed on time. But animals were a major part of the economy in the ancient world and, at times, were included in laws that were made. In Egypt the animals were subject to the plagues as a judgment upon the Egyptian economy (Ex. 10:7) and as a sign of the weakness of their gods (Ex. 12:12). In Israel animals were to rest on the Sabbath (Ex. 23:12). When they worked, consideration was given to their size and ability (Deut. 22:10) as well as their general well-being (Deut. 25:4). Nineveh’s animals were under the king’s jurisdiction, and their participation would reflect the extent of the people’s concern. It is no surprise then that the Lord was concerned about the animals as well as the people in Nineveh (4:11).

Chapter Four: 

God’s Grace and Jonah’s Struggle

God spared Nineveh. The people repented and turned away from their evil practices so God “relented” (NAS) from the judgment He intended for the city. God’s change of mind may come as a surprise to the reader, but not to Jonah. He understood the nature of God (4:2). When God changes His mind, He does not change His nature. There is renewed struggle with this concept among evangelical theologians today who want to change the view of God. God is said to be omniscient (all-knowing) about the past and the present, but not about the future. The modern argument is that the future has not happened so no one knows the future, not even God. This view holds that God will actually change His plan of action for an uncharted future which He, by His omnipotence (all-powerful nature), will ultimately shape to His way. [11] The Scripture is quite clear, however, about the fact that God does not lie or change. He is immutable (cf. Num. 23:19; Mal. 3:6; James 1:17; and Heb. 13:8). God knew what the city of Nineveh would do, and even Jonah had a foreshadowing of God’s reaction (4:2). God’s response to the prayers of Nineveh does not mean that God did not know the future and changed His plan. Rather it means that God, who desires to hear from people, remains faithful to His promises and will not turn away those who come to Him in faith.

God’s Grace

The reprieve given to Nineveh was not a license for liberty. They, like Israel, had to continue to walk by faith. That Nineveh failed to do so is the subject of the prophets Nahum and Zephaniah who brought a message of destruction to the same city about one hundred years later (Nah. 3:19). Nahum affirmed the mercy of God but also upheld the holiness and justice of God (Nah. 1:3). Nineveh returned to their wicked ways and was eventually judged by God (Zeph. 2:13–15).

For the second time in the book we see Jonah praying to the Lord. Anger, rather than thanksgiving, shapes his words to the Lord. He was angry about the Lord’s action toward the city of Nineveh and what he undoubtedly considered a fruitless mission. But the Lord eventually used Jonah’s anger to teach him a lesson about His grace (4:9–10).

Jonah’s Struggle

Crucial to an understanding of the book of Jonah is the fact that Jonah knew God. That he knew the word of God is evident from his testimony to the sailors about God’s creative work (1:9) and the many Psalm parallels found in chapter two. Further evidence for Jonah’s understanding of God’s word is found in verse two. His reference to the attributes of God is taken directly from Exodus 34:6. As God’s prophet Jonah had a relationship with the Lord, prayed to the Lord, and knew that the Lord heard his prayers. Yet, with all of this information Jonah was still on a different wavelength than the Lord. This is such a relevant message for today. So many Christians who know the Lord and are taught in His word are still following their own way. They are pursuing their own plans rather than God’s. One should not underestimate the power of this tension, for in Jonah’s case it brought him to anger and despair.

It is rare that we see the inner thoughts of one of God’s prophets. Jonah struggled with obedience to God from the beginning of his assignment. Chapter four explains why. All along he knew that God was gracious and would forgive the people of Nineveh. Jonah ran from the assignment because he could not agree with God’s perspective. But God was gracious to Jonah even as He was to the sailors and to Nineveh.

Exactly why Jonah was so opposed to Nineveh has been the subject of many debates. Assyria’s growth and westward movement during the ninth century bc declined during the first half of the eighth century bc, but the threat remained evident to smaller nations like Israel and Judah. Especially feared was the cruelty of some of the Assyrian kings. History records the frequent campaigns of the Assyrian armies against Aram, Palestine, and other peoples in the Levant. The tribute they imposed on subjected areas stressed the livelihood of its citizens, and those who opposed were quickly punished. If Jonah was struggling with anything about the Assyrians it was probably the idea of God being gracious to such a voracious enemy.

Jonah’s Anger

Seeing life from God’s perspective can be a difficult assignment. Why do some have such an easy time at life while others struggle so? Similar reflections are the subject of other OT books including Job, Habakkuk, and some Psalms. Jonah’s answer was to remove himself from the plan of God by running away from the job. Why then did Jonah return? Perhaps Jonah realized that he had to face God sooner or later. Perhaps he thought God would judge Nineveh after all. More likely, however, it was his encounter with the grace of God as recorded in chapter two. God’s deliverance of Jonah gave him a firsthand encounter with the grace of God. Jonah knew that God was gracious. He had encountered the grace of God, but he still did not appreciate the full extent of God’s grace, especially from God’s perspective. As Christians we need to concentrate on seeing life from God’s point of view. We need to discover the grace of God at work in our own lives and the lives of other believers.

So Jonah, having preached a message of judgment to Nineveh, now looked like a false prophet. God in His grace had forgiven the repentant people, and they would not be destroyed. Jonah was angry, he was frustrated, and he prayed for death. Note carefully that Jonah was not looking to commit suicide. He was not seeking to take his own life but praying that God would take his life (4:3). The tension between Jonah’s way and God’s way loomed so great before Jonah that he viewed his life as meaningless. But God’s grace moves in the opposite direction, so God questioned His prophet about the appropriateness of his anger (4:4).

God’s Lesson

The object lesson God prepared for Jonah is a moving example of the way God works with His own people. In chapter one God “appointed” a fish to deliver Jonah. Now God “appoints” a plant to shade His distraught prophet (4:6) and a worm to destroy the plant (4:7). God is indeed the author of life; and, as Jonah rightly perceived, has the right to end life. But Jonah continued to wrestle with the extent of God’s grace as it moved between the poles of birth and death.

The searing heat of the Mesopotamian climate mirrors Jonah’s anger. He was happy for some relief, but his anger surfaced when the plant withered and died. Again God questioned His prophet, and again Jonah wished for death (4:9). God’s question to Jonah was directed at the suitability of his anger. It was a rhetorical question, a question that needed no answer, but Jonah answered it. God was pointing out that Jonah’s position did not allow him to see clearly enough to have that kind of a reaction about the situation. Jonah’s response was inappropriate. And, his response about Nineveh, like the plant which he did not grow or care for was the same: inappropriate.

Jonah was viewing things from a self-centered perspective. His concern for the plant and his own relief outweighed his concern for seeing things from God’s point of view. The use of the word ‘great’ sharpens this contrast. Jonah, who was ‘greatly’ displeased over Nineveh’s deliverance (4:1) is ‘greatly’ (NIV ‘very’) happy about the plant (4:6). [12] Disobedience produces a similar tension in the life of a believer. Movement away from God is often movement towards self. The resultant tension is evidence of God’s Spirit working to reestablish the vital relationship needed to walk with the Lord. God’s word teaches the Christian that nothing can separate us from the love of God (Rom. 8:39). Sin, however, inhibits our fellowship with the Lord so confession of sin is crucial to a close walk with our Lord (1 John 1:9).

God’s Questions

For a third time God questions Jonah. This time however it was to teach Jonah about God’s grace. The first two questions were about Jonah; the third was about God. Jonah felt that he could answer a question about his own position but who can answer God? The book ends with the question unanswered and it too is a rhetorical question.

Once again the subject is Nineveh, “the great city,” (4:11). The true focus of Nineveh was not its geographical size (3:3) but its population. God’s concern was for the people. Even the animals were of more interest to God than the blocks of the city wall. While the 120,000 “who do not know the difference between their right and left hand,” could refer to children it is more likely a reference to the entire population that suffered from a lack of true moral judgment. Assyria may have been the greatest empire at the time but from God’s perspective they were godless and morally bankrupt.

Jonah is a message about God’s expansive grace. Jonah had compassion (חוּס, ḥûs) upon the plant but not Nineveh, while God had compassion (חוּס, ḥûs) upon Nineveh but not the plant. The deliverance of the sailors, Jonah, and the population of Nineveh evidences the grace of God. But with the grace of God comes the responsibility of humankind. The sailors had to follow through on their vows. Nineveh had to express their repentance with actions appropriate to God’s revelation. Jonah too had to make a choice. Would he continue to disobey and struggle with God or would he bring his life into line with God’s wishes? The fact that the book has been included in the canon suggests that God’s grace penetrated Jonah’s life in a new way and he did indeed serve his God. Today, during the age of grace, the most important choice that anyone can make is to receive Jesus Christ as Savior.

Conclusion: 

The Message of Jonah

Ultimately the book of Jonah was for the people of Israel. Nineveh got the prophet but Israel got the book. [13] The real purpose of Jonah was a communication from God to His people Israel. How the book came back to Israel is unknown but the writings of God’s prophets were recognized as messages from God (Amos 3:7 & Jer. 36:16–18) and were preserved as God’s word. The preservation of Jonah helps us to understand that the book went to Israel where they recognized it as God’s word.

The message for Israel was an indicting one. If a foreign, Gentile, people like the Assyrians could repent and seek God why couldn’t Israel? If God had compassion on Nineveh would He not have compassion on His own people? The answer to that question is of course “yes” but the condition of repentance remains. Israel needed to turn and repent but in the eighth century B.C. they were still running away from God. For years, the recipients of His grace, they had turned their backs on Him and fled to idols. Jonah’s realization that “those who cling to worthless idols forsake the grace that could be theirs,” (2:8, NIV) was equally meant for Israel.

Jonah’s message of grace is a message that is still relevant today. How easy it is for people today, both unbelievers and believers, to take the grace of God for granted. May God give us the grace to be faithful rather than reluctant servants.

Notes

1. A brief summary of the views of interpretation can be found in C. Hassell Bullock, An Introduction to the Old Testament Prophetic Books (Chicago: Moody Press, 1986), 44–46; or Billy K. Smith and Frank S. Page, Amos, Obadiah, Jonah (Nashville: Broadman & Holman Publishers, 1995), 209–219.
2. The threefold repetition of Tarshish in chapter one accentuates Jonah’s desire to flee from God’s direction. Nineveh lay east while Tarshish was due west. In chapter four Jonah only mentions Tarshish once underscoring the weakness of his position.
3. The word “throw” or “hurl” (טוּל, t̠̣ûl) suggests a violent action. The Lord threw king Jehoiachin into exile (Jer. 16:13) and wayward Shebna out of his office (Isa. 22:17), much like Saul threw his spear at David (1 Sam. 18:11).
4. Biblical citations are from the New American Standard Bible, (The Lockman Foundation, 1977), unless otherwise noted.
5. There are fourteen questions in the book of Jonah. The sailors, Jonah, and the king of Nineveh all ask questions, and the book ends with three questions from God, James Limburg, Jonah (Lousiville: Westminster/John Knox, 1993), 25.
6. Most works on Jonah provide a list of obvious parallels between Jonah 2 and the Psalms. For a recent analysis see Limburg, Jonah, 63–64. Thomas M. Bolin, Freedom Beyond Forgiveness (Sheffield: Sheffield Academic Press, 1997), 112, provides a bibliography of sources that attempt such comparisons.
7. The noun, הֶבֶל, heb̠el, signifies what is “empty,” or “meaningless,” (NIDOTTE, 1:1003–04) while the noun, ֶָשׁבא šāb̠ʾ, signifies “falseness,” or “worthlessness,” (NIDOTTE, 4:53–55). The combination (construct relationship) speaks of the worthlessness of idols. The only other occurrence of this phrase is in Psalm 31:6. Old Testament prophets enjoyed using derogatory terms to describe idols. For example, one of Ezekiel’s favorite terms for idols is similar to the word for “dung” in Hebrew.
8. The text literally says, “a great city to God.” Nineveh was, indeed, an important city to God. Desmond Alexander, David W. Baker and Bruce Waltke, Obadiah, Jonah, Micah (Downers Grove, IL: Inter-Varsity Press, 1988), 119.
9. A summary of Nineveh’s history can be found in C. T. Fritsch, “Nineveh,” International Standard Bible Encyclopedia, Revised Edition (Grand Rapids: William B. Eerdmans Pub., 1986) 3:538–41; D. J. Wiseman, “Nineveh,” The Illustrated Bible Dictionary (Downers Grove, IL: Inter-Varsity Press, 1980) 2:1089–92; or David Stronach and Kim Codella, “Nineveh,” The Oxford Encyclopedia of Archaeology in The Near East (NY: Oxford University Press, 1997) 4:144–48.
10. A number of explanations have been offered for this description of Nineveh. The statement in the next verse that Jonah began with one day’s walk supports the literalness of the number. A journey of three days was about sixty miles, Gleason L. Archer Jr., A Survey of Old Testament Introduction. Revised Edition. (Chicago: Moody Press, 1994), 344. Wiseman holds that the number represents a customary visit, which included arrival, the day of visitation and the departure, D. J. Wiseman, “Jonah’s Nineveh,” Tyndale Bulletin 30 (1979): 38. The phrase may better be explained as the time it took for Jonah to cover the entire administrative district or the time required to visit all the areas of Nineveh including the workers and the dignitaries. In either case it appears to be a description of time rather than distance.
11. Generally referred to as “Open Theism,” this view has recently been promoted by Greg Boyd, who after discussing some Scriptural passages including Jonah 3:10 says, “Clearly, the motif that God changes his mind is not an incidental one in Scripture. It runs throughout the biblical narrative and is even exalted as one of his praiseworthy attributes. It is very difficult to see how passages such as these can be fairly interpreted if we assume that the future is exhaustively settled and known by God as such,” God of the Possible (Grand Rapids: Baker Books, 2000), 85.
12. The verb for “great,” (גָּדוֹל, ḡād̠ôl) occurs 14 times in the book of Jonah. Aside from the common verb, “to say,” it is the only verb that occurs in all four chapters. Jonathan Magonet, Form & Meaning: Studies in Literary Techniques in the Book of Jonah. (Sheffield: The Almond Press, 1983), 79.
13. The location of Jonah’s burial is unknown but there are traditions that place his death and burial in the area of Nineveh. H. V. Hilprecht. Explorations in Bible Lands. (Philadelphia: A. J. Holman & Co., 1903), 10.