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
Introduction
Historical Background
The events that take place cause a problem with the historicity of the book. T. Desmond
Alexander points out, “Jonah’s rescue by the great fish, the repentance of the entire city of
Nineveh, the remarkable growth of the plant and its equally swift destruction are hardly everyday
events.” 1 Therefore, many believe that these events are unlikely to have occurred, believing that
“the book of Jonah cannot possibly be based on actual happenings.”2 However, if this is the case,
Billy Smith and Franklin Page declare, “it only became so in the nineteenth century.3 While it is
easy to see why some would discount the historicity of the book based on the extraordinary
events, the fact that “Jonah son of Amittai” was a known prophet of the time gives some
credibility to the historical nature of the story. Smith and Page also point out that the opening of
the book does not provide clues that it was not to be read as history and “ancient tradition
regarded the book as historical.”4
The dating of the book is just as difficult for scholars to pinpoint as the historicity of the
book itself. One issue with dating the book is, Jack Sasson explains, “the book of Jonah has no
superscription that tells when or where Jonah receives his commission, and it cites by name no
other person but Jonah.”5 However, there is a clue to help with dating the book found in 2 Kings
14:25. It is there Jonah, Robert Chisolm states, “prophesied the military successes of King
1 Donald J. Wiseman, 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), 78.
2 Ibid.
3 Billy K. Smith and Franklin S. Page, Amos, Obadiah, Jonah, vol. 19B, The New American Commentary
(Nashville: Broadman & Holman Publishers, 1995), 217.
4 Ibid., 218.
5 Jack M. Sasson, Jonah: A New Translation with Introduction, Commentary, and Interpretation, vol. 24B,
Anchor Yale Bible (New Haven; London: Yale University Press, 2008), 21.
1
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 relentedKand
did not bring on them the destructionKhe 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
Gentiles. Second, Jonah exposes the relationship between divine justice and mercy. While Jonah
does not discount the importance of divine mercy, but rather, who the recipients should be.
However, Alexander explains, “God will not be bound by Jonah’s attempt to restrict divine love
by playing off righteousness against love.”15
Exegetical Outline and Commentary
Chapter 1 – Jonah Runs from the Lord
God calls Jonah (1-2)
The book of Jonah opens with the word of God “came” Jonah “son of Amittai.” The
word used for “came,” Brynmor Price and Eugene Nida explain, “is not the usual verb of motion,
but is used many times to describe the action of the word of God, or even of a human message (1
Sam 3:21 [tev]; 4:1 [rsv]).”16 The action received was for the prophet Jonah to go to the “great
city of Nineveh” and speak against the wickedness that was being carried out in the land. Jonah,
however, did not approve of God’s request and would respond negatively to it. Rosemary Nixon
agrees, “He was deeply disturbed by this and, as we shall see, unable to accept it.”17
Jonah Flees and God’s Response (3-6)
In hearing the word of the Lord, Jonah turns from God and runs in the opposite direction
from Nineveh to the area of Tarshish and “found a ship” (v. 3). From a human standpoint, it is
quite understandable why Jonah would run from that great Assyrian city. Smith states, “After all,
15 Wiseman, Obadiah, 96.
16 Brynmor F. Price and Eugene Albert Nida, A Translators’ Handbook on the Book of Jonah, UBS
Handbook Series (Stuttgart: United Bible Societies, 1978), 49.
17 Rosemary A. Nixon, The Message of Jonah: Presence in the Storm, ed. Alec Motyer, Derek Tidball, The
Bible Speaks Today (England: Inter-Varsity Press, 2003), 56.
4
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 theKLord,Kthe God of heaven,Kwho made the seaKand 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
lives of others. However, Chisolm disagrees, “His instructions to the sailors betray his obstinate
refusal to obey the Lord.”25
The sailors, however, do not want to have any part of Jonah’s death and begin to
frantically row the ship towards the shore. However, the more they rowed the stronger the seas
became (v. 13). Therefore, they relented and acted on the advice of Jonah. Begging for God’s
mercy, the sailors threw Jonah overboard and witnessed the calming of the seas (vv. 14-15). As a
result, they began to worship God only (v. 16). However, this is not the end for Jonah.
Jonah Rescued (17)
God’s mercy comes to Jonah in the form of a fish that swallows him and gives him
refuge from the sea (v. 17). Here the author shares with the reader that Jonah would stay in his
water tomb for three days and three nights. Jesus referenced to this incident with Jonah
concerning his time spent in his earthly tomb (Matt. 12:40). Yet, Price proclaims, “Here,
however, it is simply one of the ingredients of the story introduced to make the period more
specific.”26
Therefore, rather than punishing Jonah for his disobedience, Eugene Roop opined, “It seems
more likely that the fish here acts as an agent of divine deliverance.”27 By sending the great fish
to rescue Jonah, Jonah is given an opportunity to heed God’s call to go to Nineveh.
25 Chisholm, Handbook, 411.
26 Price, A Translators’,73.
27 Eugene F. Roop, Ruth, Jonah, Esther (Scottdale, Pa: Herald Press, 2003), 125.
7
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
Chapter 3 – Jonah’s Second Chance
Jonah Goes to Nineveh (1-3)
Once again, the word of the Lord came to Jonah (v. 1). This word, however, came with
some subtle differences. Where in 1:2 the Lord commanded Jonah to preach “against,” here the
Lord sends Jonah to “proclaim to” (v.2). While change may not seem significant, Alexander
points out, “This subtle change in the wording of Jonah’s call is perhaps intended to prepare the
reader for the unexpected consequences of his mission.”35 Another addition to the word that
came to Jonah is the addition of “the message I give you.” This may have been to ease the
tension of Jonah going to that great Assyrian city of his own authority. Alexander states, “These
words emphasize the divine origin of Jonah’s proclamation; the message he communicates is not
his own, it comes from God.”36 Smith agrees, “This lends credence to the importance of the
message.”37
This time the prophet heeds the word of the Lord and begins his journey to Nineveh (v.
3). Nineveh is described as a “great city” (v.2) and a “very large city” (v. 3). Some translate the
phrase in verse 3 as “a very important city.” Scholars have debated the importance of these
descriptions. The importance of Nineveh could be that the city was of importance to God, like
any city, because the Ninevites were created in his image. However, Nineveh was an important
city to Assyria and of religious importance to that country. This city could be of importance
because of the influence it has on the Assyrians. 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 God38
35 Wiseman, Obadiah, 131.
36 Ibid.
37 Smith, Amos, 255.
38 Timmer, A Gracious, 95.
10
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
Chapter 4 – Jonah’s Response to God’s Mercy
Jonah Becomes Angry (1-4)
Upon seeing God’s decision to relent from his planned judgment on the Ninevites and
show them mercy seemed very wrong to Jonah and he became angry (v.1). These emotions
compel Jonah to pray once again, however, instead of showing praise, Jonah is justifying his
reaction (v.2). Price explains, “The flashback employed here tells us for the first time the reason
for Jonah’s attempt in chapter 1 to travel in the opposite direction instead of to Nineveh.”46 Jonah
confesses that he knows that God was loving, compassionate, and relenting. Scholars speculate
that Jonah did not want to be remembered as the catalyst that allowed one of Israel’s emerging
enemies to continue. Smith writes, “The stigma of being instrumental in the sparing of one of
Israel’s greatest enemies may have been more than Jonah’s emotional makeup could
withstand.”47
God’s Response (4-11)
However, God responds to Jonah’s decree asking, “Is it right for you to be angry?” (v.4).
In response to God’s question, Jonah begins to pout and leaves the city to observe their response
to God’s mercy (v.5). Scholars agree that the shelter built by Jonah was not adequate for proper
protection. Smith describes, “This booth or hut was a crude shelter that provided only slight
assistance in deflecting the hot Assyrian sun.” 48 Price adds, “Presumably it was something quite
fragile and easily constructed.49 Therefore, God provides Jonah a plant to grow and shelter him,
and this pleased Jonah (v.6). Again, Jonah is showing appreciation for God’s mercy on those
46 Price, A Translators’, 103.
47 Smith, Amos, 272.
48 Smith, Amos, 276.
49 Price, A Translators’, 108.
13
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
Christians have had the word of the Lord come to them as well and should go and proclaim the
message he gave us.
Second, religious activities such as fasting, confession, and other deeds of the church are
worthless without the sacrifice of “a broken and contrite heart” (Ps. 51:17). True repentance is
what God is looking for. The Ninevites had the correct church response, but it was the turning
from their ways that relieved them from God’s judgment. Too often Christians just go through
the motions and believe they are saved. However, Isaiah says, “all our righteous acts are like
filthy rags (65:6). One would be wise to not depend on works for salvation but allow salvation to
be the reason for their works.
Lastly, choices have consequences. Many people like to blame their situations on Satan
when in reality it is the consequence of our choices. God has presented his creation with how to
live and be in his presence, yet he gave us the free will to do so. When God gives us a command,
we have the option to say no, just as Jonah did. However, we must understand our choices not
only result in consequences for us, but also for those around us. The sailors found themselves in
the same storm as Jonah, not for something of their doing, but from being with Jonah. Today,
many Christians are choosing not to go and make disciples (Matt. 28:19). The result is a
fledgling church that is lacking growth, both physically and spiritually. And we are seeing the
consequences of those choices in our country today. This is not the result of a cunning devil, but
rather of a complacent church.
16
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.
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