Jonah is the fifth of the Minor Prophets (the Book of the Twelve) in our English Bibles. It is unique among the Latter Prophets (Isaiah through Malachi) in that it is almost completely narrative similar to the histories of Elijah and Elisha (1 Kings 17-19; 2 Kings 2:4-6).1The exceptional section, of course, is Jonah's psalm in 2:2-9. Jonah is the only Old Testament prophet on record whom God sent to a heathen nation with a message of repentance.2He was Israel's foreign missionary whereas Hosea was Israel's home missionary. Both of these prophets revealed important characteristics about God: Hosea God's loyal love to Israel, and Jonah His compassion for all people, specifically Gentiles.
Jonah's hometown was Gath-hepher in Galilee (2 Kings 14:25; cf. Josh. 19:13). It stood north of Nazareth in the tribal territory of Zebulun. Jonah prophesied in the Northern Kingdom during the reign of Israel's Jeroboam II (793-753 B.C.; 2 Kings 14:25). Second Kings 14:25 records that Jonah prophesied that Jeroboam II would restore Israel to her former boundaries, which the king did.
It is very probable that God sent Jonah to Nineveh, the capital of the great Assyrian Empire, during the years when that nation was relatively weak. Following the death of King Adad-nirari III in 783 B.C. the nation was not strong again until Tiglath-pileser III seized the throne in 745 B.C.3During this 37 year period Assyria had difficulty resisting its neighbors to the North, the Urartu mountain tribes who allied with their neighbors, the people of Mannai and Madai. These invaders pushed the northern border of Assyria south to within less than 100 miles of Nineveh. This vulnerable condition evidently made the king and residents of Nineveh receptive to Jonah's prophetic message to them.
Nineveh, the capital of the Assyrian Empire, stood on the eastern bank of the Tigris River. It had walls 100 feet high and 50 feet thick, and the main one, punctuated by 15 gates, was over seven and one half miles long.4The total population was probably about 600,000 including the people who lived in the suburbs outside the city walls (cf. 4:11). The residents were idolaters and worshipped Asur and Ishtar, the chief male and female deities, as did almost all the Assyrians. Assyria was a threat to Israel's security (cf. Hos. 11:5; Amos 5:27). This is one reason Jonah refused to go to Nineveh. He feared the people might repent and that God would refrain from punishing Israel's enemy.
Most critical scholars date this prophecy in the postexilic period during the time of Ezra and Nehemiah. They base their opinion on the past tense in 3:3, the size of Nineveh according to that verse, and the differences in style between Jonah and Hosea, another northern prophet. Many conservative scholars believe that these arguments do not outweigh the evidence for a pre-exilic date that many features of the book and the traditional Jewish commentaries present.
If the book records events that really happened, the record of them must have come from Jonah himself. However the book nowhere claims that Jonah was its writer. It seems to argue against this possibility by relating the story in the third person rather than in the first. Therefore some unidentified writer appears to have put the book in its final form. The compilers of the Old Testament canon probably placed this book among the minor prophets because they believed that Jonah wrote it.5
One conservative scholar has suggested that what we have is a version of the story that someone wrote for the nation of Judah. He supposedly did this to teach its people the lessons that God earlier taught His prophet, the Ninevites, and the residents of Israel.6Such a message would have been appropriate when the weakened Southern Kingdom faced a threat from another formidable power to its north namely Babylonia. However the arguments for the writer being Jonah are quite convincing.7
The events recorded in the book probably covered only a few months or years at the most. Jonah lived during Jeroboam II's reign (793-753 B.C.). Probably a date of composition somewhere in the neighborhood of 750 B.C. would not be far from the truth.
Since the rise of critical scholarship in the nineteenth century, many writers and teachers now believe that the events recorded in this book were not historical.8They interpret this book as an allegory or as a parable.
The allegorical interpretation views the book as "a complete allegory in which each feature represents an element in the historical and religious experience of the Israelites."9This interpretation may have arisen because "Jonah"means "dove,"and the Jews had long regarded the dove as a symbol of their nation (cf. Ps. 74:19; Hos. 11:11).10Those who adopt this interpretation see the book as teaching Israel's mission and failure in being God's missionary agent to the Gentiles. Jonah's flight to Tarshish represents Israel's failure before the Exile, and the great fish symbolizes Babylon. The disgorging of Jonah stands for Israel's second chance following her restoration to the land.
The parabolic interpretation also regards the book as not historical. However, its advocates view it as simply a moral story designed to teach a spiritual lesson. Essentially the lesson is that God's people should not be narrow and introverted but outreaching and missionary in their love and concern for those outside their number who are facing God's judgment. The difference in these two interpretations is the amount of detail that its advocates press. The parabolic interpretation argues for one primary lesson in the story whereas the allegorical interpretation finds meaning in its details too.
Jewish and Christian interpreters believed that the Book of Jonah was historical until the rise of critical scholarship. Jesus Christ referred to Jonah as a historical person and to his experience as real (Matt. 12:38-42; 16:4; Luke 11:29-32).11
"If the three days' confinement of Jonah in the belly of the fish really had the typical significance which Christ attributes to it . . ., it can neither be a myth or dream, nor a parable, nor merely a visionary occurrence experienced by the prophet; but must have had as much objective reality as the facts of the death, burial, and resurrection of Christ."12
It is unlikely that the writer would have given us the name of Jonah's father if he was not a real person. Furthermore the narrator presented Jonah as a real person, not a mythical or fictitious figure.
The main argument against the book being historical is Jonah's surviving three days and nights in the fish's belly (1:17). However various writers have documented many similar miraculous deliverances.13Since such a survival is physically possible, we should not dismiss the historical view especially since Jesus endorsed Jonah's "resurrection."
Some interpreters, including myself, who hold to the historicity of the events also believe that the book contains symbolic and typical teaching.
"Whereas other prophets proclaimed in words the position of the Gentiles with regard to Israel in the nearer and more remote future, and predicted not only the surrender of Israel to the power of the Gentiles, but also the future conversion of the heathen to the living God, and their reception into the kingdom of God, the prophet Jonah was entrusted with the commission to proclaim the position of Israel in relation to the Gentile world in a symbolico-typical manner, and to exhibit both figuratively and typically not only the susceptibility of the heathen for divine grace, but also the conduct of Israel with regard to the design of God to show favour to the Gentiles, and the consequences of their conduct."14
The book is probably a prophetic narrative in its literary genre.15
"The concern of a number of OT prophetic narratives is to trace the process whereby a divine oracle was fulfilled. This book, on the contrary, breaks the pattern surprisingly by showing how and why a divine oracle, concerning the destruction of Nineveh, was not fulfilled."16
Many commentators who deny the historicity of the book regard it as a parable with certain allegorical features and its literary tone as parody or satire.17
The book is a revelation to God's people of His sovereign power and loving care for all His creatures, even cattle. This revelation came first to Jonah personally and then through him to the Jews. It was not a revelation to the Ninevites. Their responsibility was simply to repent and humble themselves. This revelation should have moved the Israelites to respond as the Assyrians did namely with repentance and humility. They faced similar threats first from the Assyrians and then from the Babylonians. Jonah's lack of concern for the Ninevites contrasts with God's concern for them that was to be the pattern for His people.
The earliest extrabiblical reference to this book is in Ecclesiasticus 49:10. There Ben Sira, who lived not later than 190 B.C., referred to "the twelve prophets"namely the writers of the Minor Prophets books, which include Jonah. The Jewish rabbis never challenged the canonicity of this book.
The Book of Jonah does not contain the record of a prophet's message as much as the record of a prophet's experience. That feature makes Jonah distinctive among the prophetic books. This prophet's experiences are what we need to look at to learn the message of this book. That is also true of the former prophets books: Joshua, Judges, Samuel, and Kings. They too teach by recording selected experiences more than prophetic oracles.
There are many incidental features of this story such as the ship, the storm, the fish, the gourd, the worm, the hot wind, and even Nineveh. They are important parts of the revelation, but they do not give us the message of the book. It is the major features of the story that do this. The major features are God and Jonah.
God's dealings with Jonah are even more important than His dealings with the Ninevites from the standpoint of the book's revelation. These dealings reveal God's attitude and activity toward the nations and toward His own people for the nations' sake. We have here a revelation of Yahweh and a revelation of the responsibility of Yahweh's representatives.
One of the characteristics that marked the Israelites was their exclusivity. During the reign of Jeroboam II, when Jonah ministered, Israel was expanding geographically. She was forming alliances with her neighbor nations. However at the same time she was more exclusive religiously than she had ever been. The Israelites believed that their privileged relationship with God needed guarding so the Gentiles would not take it from her as they had taken so many other things. The Israelites projected their hostile attitude toward the Gentiles onto Yahweh. They thought of Him as hostile to their enemies too. Jonah epitomized that attitude. God gave His people this book to teach them that His attitude toward those outside the covenants and promises was quite different from theirs, and theirs should be different too.
The major revelation of Yahweh in this book comes through in His dealings with Nineveh and in His dealings with Jonah. Let's note first what this book reveals about the Lord from His dealings with Nineveh.
Rather than having a superior, exclusive attitude toward the Ninevites, God's attitude was compassion. We can see this attitude at the beginning of the book when God commands Jonah to go to Nineveh. We see it again in God's patient persistence as He brings His prodigal prophet to repentance. We see it again when He sends Jonah there a second time. The clearest revelation of God's attitude toward Nineveh, however, comes through in the last two verses of the book (4:10-11). Amos reveals the sovereignty of God, and Obadiah reveals the judgment of God. Jonah reveals the compassion of God. It is an important balancing revelation among these prophetic messages.
The Hebrew word translated "have compassion"in 4:10 and 11 (Heb. hus) means "to spare by sheltering."The idea is that of covering and so shielding from danger. Jesus said, "O Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling"(Matt. 23:37). Jesus expressed the same attitude toward Jerusalem that God did toward Nineveh. We see God's attitude toward sinning cities, great groups of people. This is the attitude that has driven missionaries throughout the ages. It is God's attitude of compassion.
All God's activities in this book proceeded from this basic attitude. We might conclude that God sent Jonah to cry against Nineveh only because He was angry with it because of its sin. Certainly it was under His judgment for its sins, but the last verse reveals the underlying motive of God, His compassion.
Seen in this light the troublesome statement that God changed His mind in 3:10 becomes less problematic. The Hebrew word used here (nacham) carries the connotation of being relieved and comforted. We should hear God sighing in relief when we read this verse. When Nineveh repented, God saw that judgment would not be necessary, and this made Him very glad. When people turn from their sin, God turns from their judgment. Of course, God's judgment of sin is a manifestation of His love, but we do not normally appreciate that fact.
Turning to what this book reveals about God's dealings with Jonah we see two things.
First, God needs messengers. In one sense God needs no one and nothing because He is self-sufficient. However in another sense He has chosen to limit His freedom by sending His messages through people. The New Testament expression of this truth is, "How shall they hear without a preacher?"(Rom. 10:14). God has chosen to use human messengers to carry His messages.
The second thing we see as we examine God's dealings with Jonah is that because God needs messengers He is persistent and patient with the messengers He selects. We see this in God's not abandoning Jonah when he boarded the ship to Tarshish. We see it in God's preparing a fish to preserve and transport him back to dry land. We see it in God recommissioning Jonah. We see it in His providing a gourd to shelter the prophet. We see it in God's patient teaching when Jonah was burning up with heat and anger. We see it in God's attempts to bring Jonah into sympathy with His merciful purpose. In all these instances we see God lovingly persuading the prophet to share His fellowship by sharing His attitude.
What about the revelation of the responsibility of God's representatives in this book?
Positively it is to represent God. Jonah did not rebel against God and become angry with God because He failed to appreciate God. He knew God quite well, as 4:2 makes perfectly clear. God sends people to represent Him who know Him. Jonah rebelled and became angry because he hated Nineveh. We should be able to appreciate this because all of us hate violence and cruelty when the wicked misdirect their wrath against people who do not deserve it.
To represent God His servants must be obedient. His orders must have priority over their desires. God's purposes must override our prejudices and our preferences. If that is not the case, then the messenger experiences estrangement from God. However there must be shared attitudes as well as obedient actions for true fellowship to exist. Jonah was not an acceptable representative until his attitude mirrored God's even though he had acquiesced to do God's will.
Jonah gives us the negative example in his attitude toward Nineveh. Jesus gives us the positive one in His attitude toward Jerusalem. Think of all the teeming cities of the world, where cruelty and corruption reign, and then remember that God has compassion on their inhabitants. Do we have more concern for plants than for people? We shall never have a missionary heart until we come into close fellowship with the God of compassion. When we not only know about Him but walk with Him, then we will share His concern. When Jesus looked on Jerusalem, He wept over it.
This book teaches us how God feels about His people as well as how He feels about the teeming masses who do not know Him. He needs us to take His message of compassion to the lost. God is always in need of messengers to stand in the gap. His word must become incarnate before it becomes impressive. That was true in Jesus' case, and it is true in ours. It is good to send Bibles all over the world, but God's primary method always has been to send a preacher with His Word. When people receive the witness of someone whose life God has persuaded to obey him the message of repentance becomes persuasive.
God still needs us, and He sends us (Matt. 28:19-20). Every Christian man, woman, boy, and girl can identify with God's call to Jonah to go to Nineveh. Why must we lift up our voices and cry against the Ninevehs of our day? Their wickedness has come up before the Lord. It is damning them. God wants to save them. Judgment is forever God's unusual (strange) act. What is usual for God is compassion, deliverance, and salvation. Therefore we must announce God's judgment so people have an opportunity to repent.
Notice that when Jonah was disobedient to God there was still much about him that was commendable. This is often true of us in our disobedience, and it often encourages us in our disobedience. Jonah went down to Joppa and found a ship waiting. Often when we disobey God we find that circumstances seem to accommodate us and cooperate with us. Jonah evidently paid his own fare. That was commendable responsibility. Nevertheless all these circumstances that Jonah could have viewed as indications that he was doing right clearly were not indicating that. He never reached Tarshish. God did not allow him to go that far. God gave him some freedom, but He eventually brought him up short. Likewise God does not remind us at every turn that we are disobedient, but He will bring us to the point of acknowledging our disobedience (cf. 1:7). He will not take His hand off us.
The church's failure in evangelism and missions is not due to our failure to know God and His compassion. We do know Him. We have even experienced His compassion in our own lives. Our failure is due to our hatred for those under God's judgment, our Ninevites. Let's admit it. We really do not want to see the world saved. We are much happier enjoying the spiritual comforts of being God's chosen people than we are reaching out to the lost. Let's admit it. We hate the lost just as Jonah did. Why don't we reach out to the city in which we now live? We don't like the people who live there.
How can we overcome this problem? We will not overcome it by trying to love those we hate. That is humanly impossible. What we must do is what Jonah did. We must begin by simply obeying God, by doing what He has told us to do namely go to them with the message of deliverance. In other words we should love our Lord even though we may not love the lost. When we obey Him, as Jonah did, God will begin to deal with our attitude toward those under His judgment.
The Book of Jonah deals with the problem of exclusivism, the sin of concluding that if we have received God's compassion it is for ourselves alone. What we need to do is begin obeying the commission that God has given us. Hopefully our obedience will arise out of love for Him, but it may arise out of our learning that disregarding that commission can result in much pain for us. In any case we need to obey. Then God will begin to teach us love for the unlovely. That too may be a painful learning process, but God will be very tender with us as He teaches us. We will also enter into true fellowship with our Savior who wept over Jerusalem because we will share His heart of compassion.
The message of Jonah then is that God will give us His heart of compassion for the lost as we execute the commission that He has given us.
I. The disobedience of the prophet chs. 1-2
A. Jonah's attempt to flee from God 1:1-3
B. Jonah's lack of compassion 1:4-6
C. Jonah's failure to fear his sovereign God 1:7-10
D. The sailors' compassion and fear of God 1:11-16
D. Jonah's deliverance by God 1:17-2:1
E. Jonah's psalm of thanksgiving 2:2-9
F. Jonah's deliverance from the fish 2:10
II. The obedience of the prophet chs. 3-4
A. Jonah's proclamation to the Ninevites 3:1-4
B. The Ninevites' repentance 3:5-10
C. Jonah's displeasure at God's mercy 4:1-4
D. God's rebuke of Jonah for his attitude 4:5-9
E. God's compassion for those under His judgment 4:10-11
The following outline points out some of the parallels in the story nicely.19
I. A Hebrew sinner saved(1:1-2:10[11])
A. Jonah's disobedience (1:1-3)
B. Jonah's punishment; heathen homage (1:4-16)
C. Jonah's rescue (1:17-2:10 [2:1-11])
2. Jonah's praise (2:1-9 [2-10])
3. God's last word (2:10 [11])
II. Heathen Sinners Saved(3:1-4:11)
A. Jonah's obedience (3:1-4)
B. Nineveh's repentance (3:5-9)
C. Jonah's rebuke (3:10-4:11)
1. God's grace (3:10)
2. Jonah's plaint (4:1-3)
3. God's last word (4:4-11)
