OBST 520 LIBERTY UNIVERSITY Interpretive Commentary Jonah _ASSIGNMENT_2021.pdf

Interpretive Commentary: Jonah

OBST 520-BO5 LUO

Old Testament Orientation II

Your Full Name

October 14, 2020

Contents

Introduction………………………………………………………………………………………1

Historical Setting and Date……………………………………………………….……….1

Jonah’s Flight (Jonah 1:3) ……………………….……...………………………...6

The Storm (Jonah 1:4-6) ………………………….……..………………………..7

Jonah and the Sailors (Jonah 1:7-10) ………….……….………………………....8

Stilling of the Storm Jonah (1:11-16) ….……………..…………………………..9

Jonah and the Whale (Jonah 1:17-2:10) ……………………………………………...….11

Jonah Swallowed by the Fish (Jonah 1:17) ...……………………………………11

Jonah’s Prayer and Deliverance (Jonah 2:1-10)…………………………………11

God’s Response (Jonah 3:10)……………………………………………………17

Jonah’s Displeasure and God’s Response (Jonah 4:1-11)……………………………….18

The Prophets Displeasure (Jonah 4:1-5)…………………………………………18

Jonah and the Vine: The Lord’s Lesson to Jonah (Jonah 4:6-11)………………..20

Conclusion………………………………………………………………………………………22

The Sovereignty of God……………………….…………………………………………22

Grace and Mercy…………………………………………………………………………23

The Sign of Jonah…………………………………………………...…………………...23

Bibliography…………………………………………………………………………………….25

What is the significance of Jonah?

Having flourished between 800 and 612 B.C.,3 Nineveh was considered by God as a

“great city” (Jonah 1:2)4 with “much cattle” (herds) (4:11). Jonah was called by God during the

eighth century B.C. to preach repentance to Nineveh. Once the “greatest of the capitols of the

ancient Assyrian Empire,”5 Nineveh leaves todays readers with only two mounds situated on the

bank of the Tigris River in modern day Iraq. While ancient Nineveh has basically been replaced

with what is now modern-day Mosel, interestingly, the two mounds left commemorating ancient

Nineveh are “named Quyundjiq (‘Many Sheep’) and Nebi Yunus (‘The Prophet Jonah’). Though

not proof, it does support the reality of a prophet named Jonah, and a “great city” once yielding

Bible Publishers, 1998)..

4 Unless otherwise noted, all biblical passages referenced are in the King James Version, (Grand Rapids,

MI: Zondervan, 1985).

5 Butler, Holman Illustrated Bible Dictionary, s.v. “Nineveh.”

many “herds” called Nineveh. Genesis 10:9-12 mentions Nineveh as the first city established by

Nimrod. The Assyrians to Jonah were “the bitterest enemies of Israel in pre-exilic times.”6

The date of Jonah’s experience would most likely have occurred during the eighth

century B. C. for Jonah is mentioned in 2 Kings 14:25 with relation to the time of King Jeroboam

II (786-746 B.C.) of Israel (northern kingdom). The writing of Jonah is presumed to have taken

place no later than 200 B.C. “for Ecclesiasticus, in the Apocrypha, written about that time, refers

to ‘the twelve prophets’ (Ecclus. 49:10).”7

source. Presumably, no one but the prophet himself would have known of Jonah’s prayer from

the fish’s belly, the event of regurgitation upon the beach, or the conversation with God and

events which transpired from where Jonah sat watching for the city’s demise.

In the story Jonah’s audience is naturally to be the Assyrian Ninevites, while it’s

inclusion in the Old Testament Cannon gives it a Hebrew audience. The historical recounting of

the events in Jonah’s life, however, particularly being that they are not exclusive to the nation of

Israel provides a universal appeal.

6 Hinckley Mitchell, Gilbert Thomas, J. M. Powis Smith, and Julius August Bewer,IA Critical and

Exegetical Commentary on Haggai, Zechariah, Malachi, and Jonah, (Edinburgh: T & T Clark, 1999), 29.

7 Jacob M. Myers, The Layman’s Bible Commentary, The Book of Jonah (Atlanta, GA: John Knox

Key Theological Themes

“There is no way to escape from God.”8 One universal theme to be gleaned from Jonah is

God’s omniscience and omnipresence. No one can hide from God in the holds of ships or the

depths of the sea (or the belly of a great fish), or run from God to the farthest outposts of the

earth (Tarshish), without God knowing where they are and being able to bring them back into the

center of his will.9 Moreover, God goes out of his way in patient, long-suffering persistence to

bring his selfish stubborn servants in line with his will and warn even the worst of infidels

of course, leads to something greater than the immediate circumstances surrounding the story of

Jonah alone. It represents an act of Christ which can lead to the salvation of mankind, all

about it in the last day: “The men of Nineveh shall rise in judgment with this generation, and

shall condemn it: because they repented at the preaching of [Jonah]; and, behold, a greater than

[Jonah]IisIhere” (Matthew 12:41).

Exegetical Outline of the Book of Jonah

The following exegetical outline is a combination of ideas taken from Frank Page in the

New American Commentary, Jacob M. Myers in The Layman’s Bible Commentary, and this

author.

8 Daniel J. Simundson, IHosea, Joel, Amos, Obadiah, Jonah, Micah, “Theological and Ethical

Significance,” (Nashville, TN: Abingdon Press, 2005).

10 Ibid.

11 Rosemary A. Nixon,IThe Message of Jonah: Presence in the Storm, (Downers Grove, IL: InterVarsity

A. God’s (First) Call and Flight of Jonah (Jonah 1:1-16)

1. The Call of Jonah (Jonah 1:1-2)

2. Jonah’s Flight (Jonah 1:3)

3. The Storm (Jonah 1:4-6)

4. Jonah and the Sailors (Jonah 1:7-10)

5. Stilling of the Storm (Jonah 1:11-16)

B. Jonah and the Whale (Jonah 1:17-2:10)

1. God’s Renewal of His Commission (Jonah 3:1-2)

2. The Response of Jonah (Jonah 3:3-4)

3. Repentance (Jonah 3:5-9)

4. God’s Response (Jonah 3:10)

D. Jonah’s Displeasure and God’s Response (Jonah 4:1-11)

1. The Prophets Displeasure (Jonah 4:1-5)

Interpretive Commentary

scant information about the prophet, “Jonah the son of Amittai” (v. 1). The meaning of Jonah’s

name, “dove”14 (though Hitchcock includes “he that oppresses” and “destroyer” as well15),

appears to be of little import except to those holding to the views of ancient Christian church

fathers who drew allegorical parallels between Christ and Jonah. 2 Kings 14:25 informs the

reader that “Jonah, the son of Amittai” was “a prophet” from Gath-Hepher. This was a town “on

the border of Zebulun’s tribal territory (see Josh. 19:13)”16 in the northern kingdom. Jonah is

noted in 2 Kings 14:25 as having prophesied the restoration of certain portions of Israel’s

territory which came to pass during the reign of Jeroboam II, King of Israel (782/81 to 753

B.C.)17.(2) This same Jonah received a commission from the Lord (v. 1-2) to cry (preach, NIV)18

against the “great city” Nineveh because its wickedness had “come up before [him]” (v. 2). This

wording is reminiscent of Genesis 18:20-21 when the Lord told Abraham of the sin of Sodom

and Gomorrah “which is come unto [him].” As far as the greatness of the city, the reader is later

14 Butler, Holman Illustrated Bible Dictionary, s.v. “Jonah.”

15 Roswell D. Hitchcock, Hitchcock’s Dictionary of Bible Names, s.v. “Jonah,” (accessed September 6,

2020, https://app.wordsearchbible.lifeway.com/library/title/005634874).

16 Robert B. Jr, Chisholm,IHandbook on the+Prophets, (Grand Rapids, MI: Baker Publishing, 2009), 407.

17 David W. Baker, T. Desmond Alexander, and Bruce K. Waltke,+Obadiah, Jonah, and Micah:

Introduction and Commentary, North American version ed., Vol. 26, (Nottingham, England: Inter-Varsity Press,

informed in Jonah 4:11 of the vast number of (presumed) children (120,000 not knowing right

from left) as well as cattle (herds).

however, “Many scholars favor the identification of Tarshish with Tartessos, a Phoenician

colony on the Atlantic coast of Southern Spain at the mouth of the river Guadalquivir.”20 The

Feeding the allegorical mindset, the ship’s fare may be indicative of the cost of disobedience.

The Storm (Jonah 1:4-6)

(4-5) As spiritual slumber often shields one from the dangerous realties about them, “the

“their own mercy” (KJV). In the Old Testament, the verb chanan, used here for “be favorable or

merciful” (v. 8) “refers to the kind turning of either God or humans to persons in an act of

assistance in time of need.”58

(9) Beginning verse nine with, “But I . . .” clarifies further, the difference (in verses 7-8)

between Jonah, who, because he trusted in the one true God who has the power to save (and did),

and “those who [having clung] to worthless idols” (v.8, NIV) are not spared to retain life, and

therefore the ability to give thanks. Jonah is here boasting in the Lord.

God’s original directive to “go to Nineveh . . . and cry against it” (v. 2). Without knowing the

certainty of this, however, one is left with an understanding of the practical fulfillment and

The Psalm ends with the height of the refrain being declared, “Salvation is of the Lord.”

God’s answer to Jonah’s prayer (Jonah 2:10)

(10) Back to the narrative, the reader is reminded of God’s sovereignty over all earthly

creatures as He commands the fish to vomit “Jonah upon the dry land.” The literal Hebrew is

more animated, “The Lord spoke to the fish.”60 The fish obeyed again, his calling accomplished.

The physical condition of Jonah at this point would be presumed rough given the presumption of

the fish’s gastric juices,61 however, this denigrates the supernatural abilities of God often

overlooked in verse seven. Jonah’s life ebbing away (v. 7), presumably from lack of oxygen,62 is

suddenly supernaturally revived by God. Jonah’s existence in the belly of a fish for three days

was as supernatural an event as God’s deliverance of Meshach, Shadrach, and Abednego “upon

whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats

changed, nor the smell of fire had passed on them” (Daniel 3:27). Repentance had brought

deliverance.

God’s Second Commission and Jonah’s Response (Jonah 3:1-10)

God’s renewal of his commission and Jonah’s response (Jonah 3:1-2)

(1-2) In keeping with God’s acceptance of Jonah’s repentance, “the word of the Lord

came unto Jonah the second time” (v. 1). The reset button has been pushed and “we are suddenly

taken back to the beginning of the story.”63 God reinstates his commission to Jonah to go to

Nineveh and preach “what I bid thee” (v. 2).

The Response of Jonah (Jonah 3:3-4)

(3) We are not told in this passage how or how long it took for Jonah to get to Nineveh,

throughout the city and its surrounding area proclaiming the Lord’s message to everyone,65 or

perhaps “a very important city” (NIV) such as Nineveh, required some sort of registration with

the governmental authorities because of its political importance which would in turn require a

three-day visit. We don’t know. Strangely, most commentators believe Nineveh’s size to be

exaggerated. William Barrick’s article on exegetical fallacies states “evangelicals

should approach the biblical text with a presumption of factuality.”66I

(4) Three days, as the time it takes to walk throughout the city, gains support with verse

used here for “overturned,” hᾱpαk, is the same used for “the destruction of Sodom and Gomorrah

(Gen. 19:25; Lam. 4:6; Amos 4:11).”67 We don’t know whether destruction would come from

The repentance of the city (Jonah 3:5)

Verse five is a summary of the results of Jonah’s preaching while verses six through nine

provide the details.68 God’s proclamation through Jonah brought about what some have called the

66 Barrick, William D. “Exegetical Fallacies: Common Interpretive Mistakes Every Student Must

on sackcloth, “the mourning garb of the ancient Near East.”70 Most bible translations correctly

read, “the Ninevites believed God,” but knowing the literal Hebrew, “and the men believed in

God,” highlights that while they believed God’s message and began repenting of their wicked

ways, this does not necessarily mean that they converted to Judaism.71 In fact, the rendering for

God here is Elohim for the supreme God rather than Yahweh, God’s name with which they

would probably have been unfamiliar.72 The people repented from the greatest to the least, and

verse six tells us why.

neither eating nor drinking, and that they should “cry mightily unto God” (v. 8), turning from

their evil and violence. Bruckner emphasizes the cacophony created by the bleating of hungry

sheep and lowing cattle (which can be heard a half mile away after one day without food).73 The

whole of Nineveh was fasting and crying out together.

(9) A humble acknowledgment of God’s sovereignty is heard in the king’s words in this

verse; “Who can tell if God will turn and repent . . . that we perish not.” The king is putting

Nineveh helplessly in God’s hands. “Who knows?” in 3:9 echoes the ship's captain in 1:6

(“perhaps). Both recognize salvation comes from the one supreme God.74 While the king

recognizes penitence doesn’t obligate God to spare them,75 there is heard in his words the

expressed hope that the “people’s actions would bring a divine reaction.”76

upon Abraham, the Ninevites showed their faith by what they did (James 2:14-26). God, true to

his character responded with compassion. The Tyndale Old Testament Commentary decries the

Jonah’s Displeasure and God’s Response (Jonah 4:1-11)

After such a great show of repentance at the preaching of Jonah, chapter four begins with,

“But Jonah . . .” (v. 1, NIV). This is reminiscent of 1:3, “But Jonah . . .” (NIV), when he didn’t

like his assignment. Though repentant and obedient to his second commission, Jonah showed no

signs of allowing God to do a sanctifying work in his heart. “But it displeased Jonah

exceedingly, and he was very angry.” Why? The general consensus rests with the fact that the

Ninevite Assyrians were Israel’s enemies, and as is consistent with the tone of imprecatory

Psalms, wanted God’s wrath poured out upon them, not his compassion. Rabbinical literature

suggests that Jonah was angry because according to “Deuteronomy 18:21-22 he would be

considered a false prophet” (if Nineveh was not destroyed).79

(2-3) Jonah, lamenting Nineveh’s repentance, gives a review of God’s character,

“God’s attitude toward those who have no claim on him, since they are outside any and every

covenant relationship.”81 The word “compassionate” carries with it the feeling of a mother’s

going to take the lives of the Ninevites in judgement against them., but he cannot twist God’s

arm.

(4) As with God’s response to Job (Job 38), God answers Jonah with a question, “ Doest

thou well to be angry?” God was encouraging Jonah to consider his perspective and Jonah’s own

comprehensive theology as well.83

(5) Sullen and angry Jonah shows no sign of considering God’s point of view while

making himself comfortable on a hill to the east of the city, watching for God’s display of wrath

against Nineveh. It wasn’t until this verse that Jonah leaves the city. Choosing a seat on the East

side of the city may have been due to the Tigris river being located on the west side of the city.

Jonah may also have chosen a seat east of the city so that as he prayed during set times

throughout the day he would be facing the perceived direction of the temple in Jerusalem (Daniel

6:10-11). A point well made is that Jonah’s petulance is due to his love for Israel; Nineveh , if

delivered, might bring harm to Israel, and Jonah would be the one responsible.84

six, seven, and eight: “a gourd” (v. 6), “a worm” (v. 7), and a “vehement east wind” (v. 8). In

keeping with Jonah’s wanting character, he rejoiced when the gourd came up and things went his

way, but became discouraged and wished to die when the worm and the east wind killed the

gourd.

(7) In verse seven, where the reader finds “God prepared a worm . . . [which] smote the

gourd,” Limburg teaches that “Here the name ‘God’ (Elohim) appears; the emphasis is not on

God’s love and mercy but on God’s disciplining activity.”85

(8) The shade gone, God sends the vehement east wind, and fainting from the sun beating

down on him, Jonah wishes once again to die. Bruckner believes God uses these elements to

“persuade Jonah to speak again,”86 to bring him back into conversation with God.87 Moreover, he

draws attention to God’s continued use of non-human entities throughout the book (e.g. fish,

gourd, worm, wind) in order to bring Jonah back in line with his calling.88 Interestingly, though

God provided the fish to spare Jonah’s life, he provided the gourd to comfort Jonah in his anxiety

over Nineveh being spared.89 It is as though God is saying, “I know you don’t understand, but

accentuates the Jewish mindset of the day as “the chosen people” as compared to their complete

and utter disdain for all others. It is seen here by Jonah’s greater concern over the dying of a

instructional question spoken to Jonah.

(10-11) “Then said the Lord, ‘Thou hast had pity on the gourd, for the which thou hast

not laboured, neither madest it grow; which came up in a night, and perished in a night: And

should not I spare Nineveh, that great city, wherein are more than sixscore thousand persons that

cannot discern between their right hand and their left hand; and also much cattle?’” (vs. 10-11).

This question propels the reader into thought regarding the humanitarian care of God for

all mankind, breaking the “us four, no more” molded mindset. It also accentuates Jonah’s cold

self-centered attitude, causing the reader to consider his own heart.

In his question God points out that Jonah “had pity on the plant,” the creation and growth

of which Jonah had no hand in. His attempt is to get Jonah to see that God did have a hand in the

creation of the Ninevites, and if Jonah should care so much for something, in essence, “not his”

(i.e. the plant), why should he be upset that God would show such great compassion toward what

he (God) did create upon the Earth (people) which is his. “The earth is the Lord’s . . . and they

that dwell therein” (Psalm 24:1).

“Jonah’s anger expressed not only a lack of understanding, but a lack of trust.”90 Over and

and obey him. Jonah had God in the box of his limited understanding. He allowed his cultural

understanding of the Ninevites as enemies, and his theological understanding of Yahweh as the

God of Israel to the exclusion of caring about others, to dictate how he would respond to God. As

Christians, it is easy to develop a similar attitude. Jesus said, “If any man will come after me, let

him deny himself, and take up his cross daily, and follow me” (Luke 9:23). For Jonah to go to

Nineveh and preach repentance required some death to Jonah’s self-will. Jonah, however, went

begrudgingly, forfeiting the joy that should have been his at the sight of his enemies repenting.

And why? Because it pleased God. Christians need to have their desires in line with God’s,

understanding he is sovereign, and doesn’t fit in a box. Ananias questioned God when he was

told to go to Straight Street and pray for a man named Saul, the greatest enemy of Christians at

that time (Acts 9:10-19). God’s direction didn’t fit Ananias’ worldview, but fortunately he

denied himself and obeyed God, giving sight to a man who would become the greatest known

evangelist of the first century. It is a good exercise to consider who one thinks is sovereign,

his people. In both instances, these “unbelievers” cast aside their worthless idols in recognition

of the one supreme God, with an expressed understanding of their unworthiness, to which God

responded with mercy and compassion. Peter finally recognized this as recorded in Acts 10:34-

35 saying, “Of a truth, I perceive that God is no respecter of persons: But in every nation, he that

feareth him, and worketh righteousness, is accepted with him.” God’s people should remember

that they are undeserving of God’s grace as well, and work toward the cheerful acceptance of

this grace by people who currently have not yet received it. The Book of Jonah expresses God’s

kindness, and repentest . . . of . . .evil” (4:2). If this is God’s desire, what should our attitude be