Jonah Commentary

The book of Jonah is well known for the amazing events it recounts, but the book’s main purpose is to teach us about God. Through Jonah’s experience, God, the all-powerful Creator, reveals that though he is a God who will pour out his wrath on the wicked, he is also one who eagerly pours out his mercy on those who repent—including those we would too quickly deem to be beyond mercy.

Setting

Jonah was a prophet in the northern kingdom of Israel during the politically prosperous but spiritually dark reign of Jeroboam II (793–753 BC). Despite Jeroboam’s spiritual failures (see 2 Kgs 14:23-24), his territory continued to expand, as Jonah predicted (2 Kgs 14:25), approximately growing back to what it had been in the glory days of David and Solomon (see 1 Kgs 8:65). Nationalism was running high during the time of Jonah.

At that time, Nineveh was a key city in the Assyrian Empire. Assyria’s power had swelled in previous decades. Shalmaneser III of Assyria (858–824 BC) had extended the influence of the empire well into Palestine. Assyrian annals from that period record Shalmaneser confronting the Israelite king Ahab (1 Kgs 17:1–22:53), among others, at the famous battle of Qarqar (853 BC). But during the reigns of Jehoash (798–782 BC) and Jeroboam II (793–753 BC) in Israel, Assyria’s dominance in the region waned because of failed leadership and continued resistance on the frontiers. Jonah preached in Nineveh when the Assyrian Empire was at this low point, probably around 755 BC.

Some years following Jonah’s visit to Nineveh, Assyria began reasserting itself throughout the Near East during the reign of Tiglath-pileser III (744–727 BC). In 722 BC, a few decades after Jonah, Assyria sacked Samaria and brought the northern kingdom of Israel to an end. A century later, the prophet Nahum of Judah announced the imminent destruction of Nineveh and the Assyrian Empire, a consequence of its pervasive wickedness. Nineveh was destroyed by the Babylonians in 612 BC. Evidently, the repentance brought about through Jonah’s preaching took no lasting root.

Summary

The book of Jonah falls naturally into two parts. Chapters 1–2 recount Jonah’s initial rejection of the Lord’s commission to warn Nineveh of the judgment it had incurred because of its wickedness. Instead of heading for Nineveh, Jonah set out by ship in the opposite direction (1:3). But the Lord sent a raging storm to chasten the prophet. After a frantic attempt by the pagan sailors to appease whatever god had been offended, Jonah was “discovered” and was reluctantly cast overboard. God then demonstrated his power by calming the storm, and in a twist of irony, the pagan sailors worshiped God while his prophet presumably plunged to a shameful death. But God had plans to save Jonah. Jonah was swallowed by a “great fish,” within which he apparently repented (ch 2). After three days and nights, the fish spit Jonah out onto dry land.

In chapters 3–4, God reasserted his commission of the prophet to preach in Nineveh, and this time, Jonah obeyed. Nineveh repented en masse upon hearing Jonah’s warnings (ch 3), and God refrained from executing the judgment that Jonah had warned was coming (3:10). In another bit of irony, Jonah was unable to accept God’s outpouring of mercy toward Israel’s enemies. Jonah moved from anger to despair (ch 4). God once more deployed his power over nature to chasten Jonah, this time through the rapid growth and demise of a plant that shaded the pouting prophet from the sun. The book ends abruptly, leaving Jonah and the reader pondering God’s final question: Shouldn’t God (and his people) “feel sorry for such a great city” and desire sinners to receive mercy rather than wrath?

Authorship

The book of Jonah does not identify its author; the title derives from the name of the main character. Jonah or an associate of his may have written the book.

Genre

Unlike other prophetic books, Jonah is almost entirely narrative rather than a collection of prophetic messages. But is it historical narrative? Many have insisted that the book is fictional because it describes miraculous events, and diverse attempts have been made to classify the book according to some non-historical literary genre, such as parable or didactic story. Although the author of Jonah did utilize certain literary devices to make his point (the use of poetry, irony, and language common to parables), the book presents itself as a historical account (see 1:1), and it is best understood as a historical narrative with a theological message.

Meaning and Message

Jonah is unique among the prophetic books. It narrates God’s sending of a prophet to Assyria, an enemy of Israel, and the widespread repentance that resulted. The lesson Jonah learned was one that the entire nation of Israel needed: “My salvation comes from the Lord alone” (2:9, literally salvation belongs to the Lord). Salvation is the Lord’s to give to whomever he pleases, and those who have received God’s mercy must not try to restrict the flow of God’s mercy to others, even their enemies (see ch 4).

Salvation—whether from the threat of physical harm or from judgment—is thus directly related to God’s sovereignty. The sailors were saved after God calmed the storm. Jonah was saved from drowning when God sent the fish to swallow him. There is no domain, even in the depths of the ocean, from which God cannot deliver and protect human life. Likewise, there is no nation that God cannot judge (3:4, 9) or save from judgment (3:10; see Jer 18:7-10).

The book of Jonah affirms that, long before Christ came, God was eager to bring salvation beyond the borders of Israel. Israel was his covenant people, but from the beginning his desire was to bless the nations through Israel (see Gen 12:3). God’s heart for the nations is that they turn from idols to know him, the God of heaven who created the world (Jon 1:9; see 2 Pet 3:9).

This book of Jonah, though it be placed here in the midst of the prophetical books of scripture, is yet rather a history than a prophecy; one line of prediction there is in it, Yet forty days, and Nineveh shall be overthrown; the rest of the book is a narrative of the preface to and the consequences of that prediction. In the midst of the obscure prophecies before and after this book, wherein are many things dark and hard to be understood, which are puzzling to the learned, and are strong meat for strong men, comes in this plain and pleasant story, which is entertaining to the weakest, and milk for babes. Probably Jonah was himself the penman of this book, and he, as Moses and other inspired penmen, records his own faults, which is an evidence that in these writings they designed God's glory and not their own. We read of this same Jonah Kg2 14:25, where we find that he was of Gath-hepher in Galilee, a city that belonged to the tribe of Zebulun, in a remote corner of the land of Israel; for the Spirit, which like the wind, blows where it listeth, will as easily find out Jonah in Galilee as Isaiah at Jerusalem. We find also that he was a messenger of mercy to Israel in the reign of Jeroboam the second; for the success of his arms, in the restoring of the coast of Israel, is said to be according to the word of the Lord which he spoke by the hand of his servant Jonah the prophet. Those prophecies were not committed to writing, but this against Nineveh was, chiefly for the sake of the story that depends upon it, and that is recorded chiefly for the sake of Christ, of whom Jonah was a type; it contains also very remarkable instances of human infirmity in Jonah, and of God's mercy both in pardoning repenting sinners, witness Nineveh, and in bearing with repining saints, witness Jonah.

JONAH was the son of Amittai, of Gath-hepher in Zebulun (called Gittah-hepher in Jos 19:10-13), so that he belonged to the kingdom of the ten tribes, not to Judah. His date is to be gathered from Kg2 14:25-27, "He (Jeroboam II) restored the coast of Israel from the entering of Hamath unto the sea of the plain, according to the word of the Lord God of Israel, which He spake by the hand of His servant Jonah, the son of Amittai, the prophet, which was of Gath-hepher. For the Lord saw the affliction of Israel, that it was very bitter: for there was not any shut up, nor any left, nor any helper for Israel. And the Lord said not that He would blot out the name of Israel from under heaven: but He saved them by the hand of Jeroboam the son of Joash." Now as this prophecy of Jonah was given at a time when Israel was at the lowest point of depression, when "there was not any shut up or left," that is, confined or left at large, none to act as a helper for Israel, it cannot have been given in Jeroboam's reign, which was marked by prosperity, for in it Syria was worsted in fulfilment of the prophecy, and Israel raised to its former "greatness." It must have been, therefore, in the early part of the reign of Joash, Jeroboam's father, who had found Israel in subjection to Syria, but had raised it by victories which were followed up so successfully by Jeroboam. Thus Jonah was the earliest of the prophets, and close upon Elisha, who died in Joash's reign, having just before his death given a token prophetical of the thrice defeat of Syria (Kg2 13:14-21). Hosea and Amos prophesied also in the reign of Jeroboam II, but towards the closing part of his forty-one years' reign. The transactions in the Book of Jonah probably occurred in the latter part of his life; if so, the book is not much older than part of the writings of Hosea and Amos. The use of the third person is no argument against Jonah himself being the writer: for the sacred writers in mentioning themselves do so in the third person (compare Joh 19:26). Nor is the use of the past tense (Jon 3:3, "Now Nineveh was an exceeding great city") a proof that Nineveh's greatness was past when the Book of Jonah was being written; it is simply used to carry on the negative uniformly,—"the word of the Lord came to Jonah . . . so Jonah arose . . . now Nineveh was," &c. (Jon 1:1; Jon 3:3). The mention of its greatness proves rather that the book was written at an early date, before the Israelites had that intimate knowledge of it which they must have had soon afterwards through frequent Assyrian inroads.

As early as JULIAN and PORPHYRY, pagans ridiculed the credulity of Christians in believing the deliverance of Jonah by a fish. Some infidels have derived it from the heathen fable of the deliverance of Andromeda from a sea monster by Perseus [APOLLODORUS, The Library, 2.4,3]; or from that of Arion the musician thrown into the sea by sailors, and carried safe to shore on a dolphin [HERODOTUS, History, 1.24]; or from that of Hercules, who sprang into the jaws of a sea monster, and was three days in its belly, when he undertook to save Hesione [DIODORUS SICULUS, Historical Library, 4.42; HOMER, The Iliad, 20.145; 21.442]. Probably the heathen fables are, vice versa, corruptions of the sacred narrative, if there be any connection. JEROME states that near Joppa lay rocks, pointed out as those to which Andromeda was bound when exposed to the sea monster. This fable implies the likelihood of the story of Jonah having passed through the Phœnicians in a corrupted form to Greece. That the account of Jonah is history, and not parable (as rationalists represent), appears from our Lord's reference to it, in which the personal existence, miraculous fate, and prophetical office of Jonah are explicitly asserted: "No sign shall be given but the sign of the prophet Jonas: for, as Jonas was three days and three nights in the whale's belly, so shall the Son of man be three days and three nights in the heart of the earth" (Mat 12:39-40). The Lord recognizes his being in the belly of the fish as a "sign," that is, a real miracle, typical of a similar event in His own history; and assumes the execution of the prophet's commission to Nineveh, "The men of Nineveh . . . repented at the preaching of Jonas; and behold, a greater than Jonas is here" (Mat 12:41).

It seemed strange to KIMCHI, a Jew himself, that the Book of Jonah is among the Scriptures, as the only prophecy in it concerns Nineveh, a heathen city, and makes no mention of Israel, which is referred to by every other prophet. The reason seems to be: a tacit reproof of Israel is intended; a heathen people were ready to repent at the first preaching of the prophet, a stranger to them; but Israel, who boasted of being God's elect, repented not, though warned by their own prophets at all seasons. This was an anticipatory streak of light before the dawn of the full "light to lighten the Gentiles" (Luk 2:32). Jonah is himself a strange paradox: a prophet of God, and yet a runaway from God: a man drowned, and yet alive: a preacher of repentance, yet one that repines at repentance. Yet Jonah, saved from the jaws of death himself on repentance, was the fittest to give a hope to Nineveh, doomed though it was, of a merciful respite on its repentance. The patience and pity of God stand in striking contrast with the selfishness and hard-heartedness of man.

Nineveh in particular was chosen to teach Israel these lessons, on account of its being capital of the then world kingdom, and because it was now beginning to make its power felt by Israel. Our Lord (Mat 12:41) makes Nineveh's repentance a reproof of the Jews' impenitence in His day, just as Jonah provoked Israel to jealousy (Deu 32:21) by the same example. Jonah's mission to Nineveh implied that a heathen city afforded as legitimate a field for the prophet's labors as Israel, and with a more successful result (compare Amo 9:7).

The book is prose narrative throughout, except the prayer of thanksgiving in the second chapter (Jon 2:1-9). The ChaldÃ&brvbrisms in the original do not prove spuriousness, or a later age, but were natural in the language of one living in Zebulun on the borders of the north, whence Aramaic peculiarities would readily arise; moreover, his message to Nineveh implies acquaintance with Assyrian. Living as Jonah did in a part of Israel exposed to Assyrian invasions, he probably stood in the same relation to Assyria as Elijah and Elisha had stood to Syria. The purity of the language implies the antiquity of the book, and the likelihood of its being Jonah's own writing. Indeed, none but Jonah could have written or dictated such peculiar details, known only to himself.

The tradition that places the tomb of Jonah opposite to Mosul, and names it "Nebbi Junus" (that is, "prophet Jonah"), originated probably in the spot having been occupied by a Christian church or convent dedicated to him [LAYARD]. A more ancient tradition of JEROME'S time placed the tomb in Jonah's native village of Gath-hepher.

Next: Jonah Chapter 1