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Book Of Jonah

The book is named after its principal character, whose name means \"dove\"; see the simile used of Ephraim in Hos 7:11 to portray the northern kingdom as \"easily deceived and senseless.\" See also Ps 68:13; 74:19 and notes.

Though the book does not identify its author, tradition has ascribed it to the prophet himself, Jonah son of Amittai (1:1), from Gath Hepher (2Ki 14:25; see note there) in Zebulun (Jos 19:10,13). In view of its many similarities with the narratives about Elijah and Elisha, however, it may come from the same prophetic circles that originally composed the accounts about those prophets, perhaps in the eighth century b.c. (see Introduction to 1 Kings: Author, Sources and Date).

For a number of reasons, including the preaching to Gentiles, the book is often assigned a postexilic date. At least, it is said, the book must have been written after the destruction of Nineveh in 612 b.c. But these considerations are not decisive. The similarity of this narrative to the Elijah-Elisha accounts has already been noted. One may also question whether mention of the repentance of Nineveh and the consequent averted destruction of the city would have had so much significance to the author after Nineveh's overthrow. And to suppose that proclaiming God's word to Gentiles had no relevance in the eighth century is to overlook the fact that already in the previous century Elijah and Elisha had extended their ministries to foreign lands (1Ki 17:7-24; 2Ki 8:7-15). Moreover, the prophet Amos (c. 760-750) set God's redemptive work in behalf of Israel in the context of his dealings with the nations (Am 1:3 -- 2:16; 9:7,12). Perhaps the third quarter of the eighth century is the most likely date for the book, after the public ministries of Amos and Hosea and before the fall of Samaria to Assyria in 722-721.

Many have questioned whether the book of Jonah is historical. The supposed legendary character of some of the events (e.g., the episode involving the great fish) has caused them to suggest alternatives to the traditional view that the book is historical, biographical narrative. Although their specific suggestions range from fictional short story to allegory to parable, they share the common assumption that the account sprang essentially from the author's imagination, despite its serious and gracious message.

Such interpretations, often based in part on doubt about the miraculous as such, too quickly dismiss (1) the similarities between the narrative of Jonah and other parts of the OT and (2) the pervasive concern of the OT writers, especially the prophets, for history. They also fail to realize that OT narrators had a keen ear for recognizing how certain past events in Israel's pilgrimage with God illumine (by way of analogy) later events. (For example, the events surrounding the birth of Moses illumine the exodus, those surrounding Samuel's birth illumine the series of events narrated in the books of Samuel, and the ministries of Moses and Joshua illumine those of Elijah and Elisha.) Similarly, the prophets recognized that the future events they announced could be illumined by reference to analogous events of the past. Overlooking these features in OT narrative and prophecy, many have supposed that a story that too neatly fits the author's purpose must therefore be fictional.

On the other hand, it must be acknowledged that Biblical narrators were more than historians. They interpretatively recounted the past with the unswerving purpose of bringing it to bear on the present and the future. In the portrayal of past events, they used their materials to achieve this purpose effectively. Nonetheless, the integrity with which they treated the past ought not to be questioned. The book of Jonah recounts real events in the life and ministry of the prophet himself.

Unlike most other prophetic parts of the OT, this book is a narrative account of a single prophetic mission. Its treatment of that mission is thus similar to the accounts of the ministries of Elijah and Elisha found in 1,2 Kings, and to certain narrative sections of Isaiah, Jeremiah and Ezekiel.

As is often the case in Biblical narratives, the author has compressed much into a small space; 40 verses tell the entire story (eight additional verses of poetry are devoted to Jonah's prayer of thanksgiving). In its scope (a single extended episode), compactness, vividness and character delineation, it is much like the book of Ruth.

The book depicts the larger scope of God's purpose for Israel: that she might rediscover the truth of his concern for the whole creation and that she might better understand her own role in carrying out that concern.

The Book of Jonah is one of the twelve minor prophets of the Nevi'im (\"Prophets\") in the Hebrew Bible, and as a book in its own right in the Christian Old Testament. The book tells of a Hebrew prophet named Jonah, son of Amittai, who is sent by God to prophesy the destruction of Nineveh, but tries to escape this divine mission.

Unlike the other Minor Prophets, the book of Jonah is almost entirely narrative (with the exception of the poem in the 2nd chapter). The actual prophetic word against Nineveh is given only in passing through the narrative. The story of Jonah has a setting, characters, a plot, and themes; it also relies heavily on such literary devices as irony.

Fragments of the book were found among the Dead Sea Scrolls, most of which follows the Masoretic Text closely and with Mur XII reproducing a large portion of the text.[28] As for the non-canonical writings, the majority of references to biblical texts were made as appeals to authority. The Book of Jonah appears to have served less purpose in the Qumran community than other texts, as the writings make no references to it.[29]

NCSY Director of Education David Bashevkin sees Jonah as a thoughtful prophet who comes to religion out of a search for theological truth and is constantly disappointed by those who come to religion to provide mere comfort in the face of adversity inherent to the human condition. \"If religion is only a blanket to provide warmth from the cold, harsh realities of life,\" Bashevkin imagines Jonah asking, \"did concerns of theological truth and creed even matter\"[38] The lesson taught by the episode of the tree at the end of the book is that comfort is a deep human need that religion provides, but that this need not obscure the role of God.

The book of Jonah, written primarily in the third person, does not explicitly name the prophet as the author of his own account, but we have no reason to doubt either the inspiration or the historical veracity of the book. Identified in verse 1 as the son of Amittai, Jonah came from a town called Gath-hepher, near Nazareth in the area that later came to be known as Galilee (2 Kings 14:25). This makes Jonah one of the few prophets who hailed from the northern kingdom of Israel.

I am a pastor in Kenya. I use Pastor Chuck Swindoll's books a lot: Moses, David, Joseph, Esther, Hand Me Another Brick. I also receive Insight [for Today] daily. I use all as my study material. . . . I pray that I could absorb all that, live it and teach it. God bless Chuck, God bless Insight For Living.

Jonah was a native of Galilee, #2Ki 14:25. His miraculous deliverance from out of the fish, rendered him a type of our blessed Lord, who mentions it, so as to show the certain truth of the narrative. All that was done was easy to the almighty power of the Author and Sustainer of life. This book shows us, by the example of the Ninevites, how great are the Divine forbearance and long-suffering towards sinners. It shows a most striking contrast between the goodness and mercy of God, and the rebellion, impatience, and peevishness of his servant; and it will be best understood by those who are most acquainted with their own hearts.Jonah, sent to Nineveh, flees to Tarshish. (1-3) He is stayed by a tempest. (4-7) His discourse with the mariners. (8-12) He is cast into the sea, and miraculously preserved. (13-17)1-3. It is sad to think how much sin is committed in great cities. Their wickedness, as that of Nineveh, is a bold and open affront to God. Jonah must go at once to Nineveh, and there, on the spot, cry against the wickedness of it. Jonah would not go. Probably there are few among us who would not have tried to decline such a mission. Providence seemed to give him an opportunity to escape; we may be out of the way of duty, and yet may meet with a favourable gale. The ready way is not always the right way. See what the best of men are, when God leaves them to themselves; and what need we have, when the word of the Lord comes to us, to have the Spirit of the Lord to bring every thought within us into obedience.4-7 God sent a pursuer after Jonah, even a mighty tempest. Sin brings storms and tempests into the soul, into the family, into churches and nations; it is a disquieting, disturbing thing. Having called upon their gods for help, the sailors did what they could to help themselves. Oh that men would be thus wise for their souls, and would be willing to part with that wealth, pleasure, and honour, which they cannot keep without making shipwreck of faith and a good conscience, and ruining their souls for ever! Jonah was fast asleep. Sin is stupifying, and we are to take heed lest at any time our hearts are hardened by the deceitfulness of it. What do men mean by sleeping on in sin, when the word of God and the convictions of their own consciences, warn them to arise and call on the Lord, if they would escape everlasting misery Should not we warn each other to awake, to arise, to call upon our God, if so be he will deliver us The sailors concluded the storm was a messenger of Divine justice sent to some one in that ship. Whatever evil is upon us at any time, there is a cause for it; and each must pray, Lord, show me wherefore thou contendest with me. The lot fell upon Jonah. God has many ways of bringing to light hidden sins and sinners, and making manifest that folly which was thought to be hid from the eyes of all living.8-12 Jonah gave an account of his religion, for that was his business. We may hope that he told with sorrow and shame, justifying God, condemning himself, and explaining to the mariners what a great God Jehovah is. They said to him, Why hast thou done this If thou fearest the God that made the sea and the dry land, why wast thou such a fool as to think thou couldst flee from his presence If the professors of religion do wrong, they will hear it from those who make no such profession. When sin has raised a storm, and laid us under the tokens of God's displeasure, we must consider what is to be done to the sin that raised the storm. Jonah uses the language of true penitents, who desire that none but themselves may fare the worse for their sins and follies. Jonah sees this to be the punishment of his iniquity, he accepts it, and justifies God in it. When conscience is awakened, and a storm raised, nothing will turn it into a calm but parting with the sin that caused the disturbance. Parting with our money will not pacify the conscience, the Jonah must be thrown overboard.13-17 The mariners rowed against wind and tide, the wind of God's displeasure, the tide of his counsel; but it is in vain to think of saving ourselves any other way than by destroying our sins. Even natural conscience cannot but dread blood-guiltiness. And when we are led by Providence God does what he pleases, and we ought to be satisfied, though it may not please us. Throwing Jonah into the sea put an end to the storm. God will not afflict for ever, He will only contend till we submit and turn from our sins. Surely these heathen mariners will rise up in judgment against many called Christians, who neither offer prayers when in distress, nor thanksgiving for signal deliverances. The Lord commands all creatures, and can make any of them serve his designs of mercy to his people. Let us see this salvation of the Lord, and admire his power, that he could thus save a drowning man, and his pity, that he would thus save one who was running from him, and had offended him. It was of the Lord's mercies that Jonah was not consumed. Jonah was alive in the fish three days and nights: to nature this was impossible, but to the God of nature all things are possible. Jonah, by this miraculous preservation, was made a type of Christ; as our blessed Lord himself declared, #Mt 12:40.Commentary by Matthew Henry, 1710. 59ce067264

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