OBST520_Jonah_Exegesis

LIBERTY UNIVERSITY SCHOOL OF DIVINITY Jonah: An Exegesis Submitted to: in partial fulfillment of the requirements for the completion of OBST 520 – B03 LUO Old Testament Orientation II by October 2020

Contents Introduction ............................................................................................................................................... 1 Historical Background ............................................................................................................................. 1 Prevailing Conditions .............................................................................................................................. 2 Main Characters ...................................................................................................................................... 2 Major Argument ...................................................................................................................................... 3 Purpose .................................................................................................................................................... 3 Key Verse ................................................................................................................................................ 3 Key Themes ............................................................................................................................................. 4 Exegetical Outline and Commentary ....................................................................................................... 4 Chapter 1 – Jonah Runs from the Lord .................................................................................................... 4 God calls Jonah (1-2) ......................................................................................................................... 4 Accepting Responsibility (7-10) ........................................................................................................ 6 Quieting the Storm (11-16) ................................................................................................................ 7 Jonah Rescued (17) ............................................................................................................................ 7 Chapter 2 – A Prophet Delivered ............................................................................................................. 8 Jonah Prays (1-9) ............................................................................................................................... 8 Jonah Delivered (10) .......................................................................................................................... 9 Chapter 3 – Jonah’s Second Chance ...................................................................................................... 10 Jonah Goes to Nineveh (1-3) ........................................................................................................... 10 Jonah Delivers God’s Message (4-5) ............................................................................................... 11 The King Responds (6-9) ................................................................................................................. 12 God Relents (10) .............................................................................................................................. 13 Chapter 4 – Jonah’s Response to God’s Mercy ..................................................................................... 13 Jonah Becomes Angry (1-4) ............................................................................................................ 13 God’s Response (4-11) ..................................................................................................................... 14 Conclusion ................................................................................................................................................ 16 Bibliography ............................................................................................................................................ 18 ii

Jeroboam II, who ruled from 793-753 B.C.” 6 The fall of Nineveh in 612 B.C. would lead many to believe Jonah to be dated sometime during that period. Contrary to those dates, Sasson States, “Nothing of historical value remains in the book to help us in dating the book of Jonah.” 7 Prevailing Conditions As the story begins, the author reveals God’s call to Jonah to go to Nineveh and “preach against it, because its wickedness has come up before me” (1:2). 8 This wickedness, Sasson states, “became ‘a symbol of the heathendom.’” 9 God’s call to Jonah was a sign of God’s grace and mercy on the sinful city that was too much for Jonah to comprehend. Main Characters The book contains just three characters which Daniel Timmer posits, “emphasizes the author’s interest in their interrelation.” 10 The first character is God, which is introduced in 1:1 stating “The word of the Lord…,” commissions the second character to go to Nineveh. Though many consider our next character as the main character, Peter Jenson states, “The God of Jonah is evidently the key character of the book.” 11 The next character is introduced as “Jonah son of Amittai,” and is identified as being from Gath-Hepher in 2 Kings 14:25. And a few verses later we learn his ethnicity (1:9). The third main character is the king of Nineveh. The king of 6 Robert B. Chisholm, Handbook on the Prophets: Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Minor Prophets (Grand Rapids, MI: Baker Academic, 2009), 406. 7 Sasson, Jonah: A New Translation, 22. 8 Unless otherwise stated, all Scripture is from The New International Version. 9 Sasson, Jonah: A New , 21. 10 Daniel C. Timmer, A Gracious and Compassionate God: Mission, Salvation and Spirituality in the Book of Jonah , ed. D. A. Carson, vol. 26, New Studies in Biblical Theology (England; Downers Grove, IL: Apollos; InterVarsity Press, 2011), 59. 11 Philip Peter Jenson, Obadiah, Jonah, Micah: A Theological Commentary (New York: T & T Clark, 2008), 39. 2

Nineveh was considered a god and, Timmer adds, “this link between god and king is at the very centre of Assyrian kingship.” 12 Yet, he realizes God’s sovereignty and leads the people to repent. Major Argument The problem of Jonah’s disbelief that Nineveh deserves God’s mercy is an illustration of the Jewish attitude towards gentiles. Yet, Alexander states, “Through Jonah, God not only rebukes those who would confine his saving grace to the Jewish people but he also forcefully demonstrates his real interest in the salvation of ignorant, sinful pagans.” 13 However, God displays that His grace and mercy is available to all who repent. Purpose The book of Jonah is categorized by many as a didactic work intended to teach the intended audience about repentance. Alexander agrees, “The author of this remarkable book was intent on educating his audience, and not merely on entertaining them.” 14 This story of repentance reveals two aspects of repentance seen from those who listen to the words of the prophet and the impact on the prophet himself. Key Verse When God saw what they did and how they turned from their evil ways, he relented and did not bring on them the destruction he had threatened (3:10). Key Themes The key theme of the book of Jonah is that of repentance, however, the book brings to light much more than that. First, Jonah addresses the feelings that the Jews had towards certain 12 Timmer, A Gracious, 65. 13 Wiseman, Obadiah , 93. 14 Ibid., 88. 3

Nineveh had taken up the sword more than any other group.” 18 However, the reader learns later the underlying reason for his disobedience. The Lord responded to Jonah’s disobedience with a great storm. Verse 4 states, “Such a violent storm arose that the ship threatened to break up.” Jonah, in a foolish moment, decided he could run from God and the divine assignment he had been given. However, God had other plans and Jonah was to learn a valuable lesson. Smith agrees, “Jonah was to learn that it was not so easy to resign the Lord’s commission.” 19 This verse shows, Timmer states, “that Jonah’s behaviour is a pitiful attempt to flee from the omnipresent God of Israel.” 20 The story reveals similarities of the storm experienced by the disciples in Matthew’s Gospel. The sailors become afraid and call out to their own gods. The sailors began to frantically throw their cargo into the sea to save the boat while, much like the disciples, could not believe their fellow passenger was asleep in the boat (v. 5). Jonah’s departure below deck may have been a continuation of his efforts to get as far from God as possible. Smith describes, “The storm’s frightening intensity along with the sailors’ frantic activities stood in stark contrast to Jonah’s state; he had gone “below deck,” literally “into the inmost part of the ship,” as far away from God and his duty as he could go.” 21 Once the captain realizes what they were doing was not working to tame the storm, they rush to find Jonah and command him to call out to his God as well (6). The captain’s abruptness in disturbing Jonah’s sleep does not compare to the disturbing request he makes to Jonah. 18 Smith, Amos, 227. 19 Ibid., 229. 20 Timmer, A Gracious , 67. 21 Smith, Amos, 230. 5

Alexander points out, “After all, Jonah’s sole reason for being on board the vessel was to flee from the presence of his God.” 22 Accepting Responsibility (7-10) The sailors ignore the attempts of the captain to enlist Jonah’s help in calling his god and begin to cast lots to see who is to blame. The lots fall on Jonah (v. 7). Therefore, they begin to interrogate Jonah to learn who is “making all this trouble for us? (v. 8). Jonah comes forth and confesses, “I am a Hebrew and I worship the Lord, the God of heaven, who made the sea and the dry land (v. 9). By adding the phrase, “the God of heaven,” Jonah is differentiating his God from those worshipped by the sailors and declaring responsibility for the storm. Smith agrees, “The phrase indicates the supreme God who controls the heavens and, therefore, was indeed the initiator of the winds that brought the storm.” 23 This confession brought fear among the sailors and begged the question, “What have you done?”, knowing that he was running from the LORD (v. 10). Quieting the Storm (11-16) Having identified the source of the turbulent seas, the sailors realize they are still in peril and ask his advice on how to appease his God (v. 11). Their response would show their desperation, yet this would be a logical response to Jonah’s confession. Price agrees, “Since he knew what had happened to cause the storm, that ought to qualify him to suggest a remedy.” 24 Jonah’s response was to throw him into the sea to his death so they could live (v. 12). This response could portray Jonah as a type of Christ in his willingness to sacrifice himself for the 22 Wiseman, Obadiah , 114. 23 Smith, Amos , 234. 24 Price, A Translators’ , 65. 6

Chapter 2 – A Prophet Delivered Jonah Prays (1-9) Chapter two finds Jonah alive and in the belly of the great fish. Having just been in one horrifying situation and thinking he had been thrown to his death, Jonah finds himself in yet another troubling situation. This, however, gives Jonah reason to celebrate because he is still living and breathing. And with his breath, he begins to pray (v. 1). Scholars agree that this is a turning point in the story. Smith agrees, “That this prophet of few words finally prayed marks a turning point in the book.” 28 Jonah’s prayer shows his gratitude for his deliverance from death. In sending the great fish, God reveals to Jonah the results of His divine justice and mercy and Jonah is thankful. Timmer explains, “It seems that Jonah’s desire to escape what he thought to be God’s sentence of judgment against him betrays a personal penchant for grace when his life is on the line.” 29 Therefore, Jonah is gaining a new perspective of the God he serves. Jonah begins his prayer of thanksgiving referencing his time in need (vv. 2-3). The phase From the depths of Sheol in verse 2 has caused some difficulties in interpretation. Alexander explains, “The term translated depths is beṭen , ‘womb’, ‘belly’. Some commentators have taken this to refer to the stomach of the great fish.” 30 However, Alexander continues, “it probably designates the place where the wicked remain until their final judgment.” 31 This latter understanding is reflected in the 2011 edition the NIV translating the phrase, “From deep in the realm of the dead.” 28 Smith, Amos, 242. 29 Timmer, A Gracious, 81. 30 Wiseman, Obadiah, 125. 31 Ibid. 8

Jonah describes the moments when the sailors tossed him into the raging see in verses 3 - 6. Jonah is “hurled” into the very heart of the seas, as the waves envelop him (v. 3). His being driven away from God (v. 4) while the waters surround him and “seaweed was wrapped around [his] head (v. 5). In verse 6, Jonah remembers sinking into Sheol, but proclaims God’s deliverance “up from the pit.” Jonah follows his narration of the events that transpired since being thrown into the sea with praising the Lord for answering his prayer that rose “to your holy temple” (v. 7), making note that he is not like those pagans “who cling to worthless idols,” (v. 8), rather he will make good on his vows to God (v. 9). However, though Jonah showed no signs of his repentance. Chisolm expressed, “Much to our surprise, he did not acknowledge his disobedience. He simply celebrated his deliverance, boasted of his superiority to pagans, and made promises.” 32 Jonah Delivered (10) Just as chapter 1 ended, chapter 2 ends with the Lord speaking to the great fish once again. This time it is to release Jonah from the depths of his belly. Many scholars find it intriguing the use of the word “vomit” here in the text. However, some translations differ on the word translated with some rendering “spit” or “spewed.” Yet, Smith claims, “The word used in the NIV is not only graphic but also accurate.” 33 The use of this word to expel Jonah from the fish would suggest God’s displeasure for Jonah’s disobedience. Nixon agrees, “Undoubtedly, the fish spews him out in obedience to the word of Yahweh, but the word used suggests the fish’s repugnance towards Jonah.” 34 32 Chisholm, Handbook, 412. 33 Smith, Amos, 252. 34 Nixon, The Message , 152. 9

Timmer points out, “As we will soon see, the Ninevites (just like the sailors) seem to detach themselves from any gods they knew once Jonah spoke of his God.” 39 Jonah Delivers God’s Message (4-5) Jonah begins his task by making a day’s journey through the city proclaiming the message from God (v. 4). Again, the reader is drawn to the vastness of this city. Earlier the city was described as “it took three days to go through it” (v.3). Much debate has been over whether this was a literal three days, which would be a reasonable expectation for a city of its size. Most scholars point out that the journey would not have been of a linear path and therefore would be best not to think in literal terms. Timmer agrees, “It is probably best to conclude, then, that ‘three days (and nights)’, like the phrase in 1:17, indicates a long time in the book of Jonah…” 40 The Ninevites here the message proclaimed by Jonah and believed his God (v.5). As a result of their belief, then all of the Ninevites began to fast and put on sackcloth. The author conveys two items of importance here. By revealing that “all of them, from the greatest to the least, put on sackcloth,” the author is showing that “The response of the Ninevites was unanimous.” 41 Also, putting on sackcloth was a pure sign of repentance. Alexander explains, “[Putting on sackcloth] was a common means in the ancient world of expressing grief, humility and penitence—the hallmarks of true repentance.” 42 Therefore, all of the Ninevite people believed and repented to God’s message. 39 Ibid. 40 Ibid., 96. 41 Wiseman, Obadiah , 135. 42 Ibid., 134. 11

The King Responds (6-9) When the message proclaimed by Jonah reached the king, he too put on sackcloth “and sat in ashes” (v. 6). Here, the author is reiterating the response of all the Ninevites, including her king, to repent of their ways. Describing the king’s actions in this way, Price says, “takes on a chiastic form,” adding, “Seated on his throne and wearing his robes of state, he is the stock figure of a king, which makes his repentance all the more impressive.” 43 The author is picturing a powerful image of leadership in the king's display of humility and grief. In verses 7 – 9, the king issues a proclamation for all of Nineveh that extends the fast and covering of sackcloth to the animals of the great city. The people of Nineveh had already taken upon themselves to fast and don the sackcloth, however, Smith states, “By the issuing of a proclamation the king added official sanction to that which already was underway. 44 However, by making the decree the actions were now required of all people. God Relents (10) In verse 10, God sees the response of the Ninevites and their king and decides to show them his mercy (10). Interestingly, while the Ninevites had fasted and put on sackcloth, it is their turning from the evil that gets mentioned by the author. This is significant in that true repentance entails turning around or turning toward God. And, Smith points out, “It was Nineveh’s evil that led to Jonah’s mission in the first place.” 45 The author shows that God is merciful to those who are truly repentant. 43 Price, A Translators’ , 96. 44 Smith, Amos, 265. 45 Smith, Amos, 269. 12

Jonah feels are worthy. Jonah, Smith suggests, “saw in the miraculous growth of this vine an indication of God’s favor and thus a vindication of his feelings of disappointment at Nineveh’s repentance.” 50 However, this feeling of divine favor would be short-lived. God continues to show Jonah his sovereignty by bringing a worm to destroy the plant just as he brought the plant itself (v.7). Thought this may seem out of place in this lesson on God’s mercy and compassion, God is teaching Jonah a valuable lesson about his God. Alexander writes, “It dramatically reveals, however, that God’s sovereignty is not restricted to acts of compassion. As the one who gives life, he also has the right to bring it to an end.” 51 Once the plant was dead, no longer providing protection, God brings a “scorching east wind” that, with the heat of the sun, brought Jonah to the point of fainting” (v. 8). Once again, Jonah proclaims it would be better if he were dead. However, though the desires appear to be similar here, Alexander explains, “Whereas in verse 3 he questions God’s right to deliver, here he challenges God’s right to destroy.” 52 God responds to Jonah’s tantrum questioning Jonah’s anger, however, this time the direction of his anger is included, to which Jonah reiterates his anger and death wish (v. 9). Jonah was angry when God gave grace to the Ninevites, as well as not receiving God’s grace himself. Nixon agrees, “Jonah could not accept that the law of grace should work in favour of his enemies, but neither could he accept life without grace.” 53 While Jonah appears to be confused by God’s lack of consistent compassion, the lesson to Jonah is about God’s grace. 50 Smith, Amos, 279. 51 Wiseman, Obadiah, 142. 52 Ibid., 143. 53 Nixon, The Message , 198. 14

Seeing Jonah’s absence of understanding, God begins to reveal to him the object of his lesson (vv. 10-11). Jonah shows concern over a plant in which he had no part in the tending of the plant or making it grow, yet is angry when God shows concern over a people in which he created in his image, not to mention the animals. Alexander writes, “He shows concern for one small item of God’s creation, yet fails to care for a large mass of people, who, like Jonah himself, were made in the divine image.” 54 Adding, “The inconsistency rests not with God but with Jonah.” 55 Once again, the author does not share Jonah’s response to the final question. However, Nixon explains, “In his graciousness the Lord leaves the last word for Jonah and for all of us who share some affinity with him.” 56 Though Jonah’s answer to God’s question is unknown, Alexander shares, "The Lord is ultimately free to act as he pleases.” 57 Conclusion While Jonah is a short book, several lessons can be applied to the Christian life. While it is in our human nature to attempt to decide who is deserving of God’s grace, mercy, and compassion, no one in creation holds that authority. God proclaimed to Moses, “I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion” (Exod. 33:19). Only the God of creation can decide who receives his grace and mercy. As Christians, we are no better than anyone else in God’s creation. However, just as Jonah believed only Israel deserved their God’s mercy, Christian’s have a bad habit of believing the same. That somehow the non-believer is deserving of God’s wrath, not his love. However, 54 Wiseman, Obadiah, 143–144. 55 Ibid., 144. 56 Nixon, The Message , 201. 57 Wiseman, Obadiah, 144. 15

Bibliography Chisholm, Robert B. Handbook on the Prophets: Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Minor Prophets. Grand Rapids, MI: Baker Academic, 2009. Nixon, Rosemary A. The Message of Jonah: Presence in the Storm. ed. Alec Motyer, Derek Tidball. The Bible Speaks Today. England: Inter-Varsity Press, 2003. Price, Brynmor F., and Eugene Albert Nida. A Translators’ Handbook on the Book of Jonah. UBS Handbook Series. Stuttgart: United Bible Societies, 1978. Sasson, Jack M. Jonah: A New Translation with Introduction, Commentary, and Interpretation. Vol. 24B. Anchor Yale Bible. New Haven; London: Yale University Press, 2008. Smith, Billy K., and Franklin S. Page. Amos, Obadiah, Jonah. Vol. 19B. The New American Commentary. Nashville: Broadman & Holman Publishers, 1995. 17

Timmer, Daniel C. A Gracious and Compassionate God: Mission, Salvation and Spirituality in the Book of Jonah. ed. D. A. Carson. Vol. 26. New Studies in Biblical Theology. England; Downers Grove, IL: Apollos; InterVarsity Press, 2011. Wiseman, Donald J., T. Desmond Alexander, and Bruce K. Waltke. Obadiah, Jonah and Micah: An Introduction and Commentary. Vol. 26. Tyndale Old Testament Commentaries. Downers Grove, IL: InterVarsity Press, 1988. 18