A Fresh Look at Jonah

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 better understand her own role in carrying out that concern.

Why is this very strange prophecy included in the Scriptures?

What is the reason for the prophecy? 

Why did Yahweh send Jonah to the violent enemies of Israel? 

Would you select a preaching target based on their extreme wickedness? (Jonah 1:2).

Could Yahweh have turned His merciful hand toward a Gentile nation when the times of the Gentiles had not yet arrived?

Did the people of Nineveh really repent to salvation? Or was it just to “save their skins” from imminent destruction?

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A common notion is that the purpose of the book of Jonah is to show the Father is concerned for all of His creation. At that time, he was apparently willing to save nations or peoples other than Israel and show this side of His character to Israel. This idea is said to be demonstrated in Jonah’s preaching and the repentance of Nineveh. This opinion is certainly the case in Christian literature. The preamble to Jonah in the New International Version says, 

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 better understand her own role in carrying out that concern.

We should not be surprised that Christianity, which has rejected the “Hope of Israel,” can only come to this conclusion. While it is true that Yahweh is concerned for all of creation, He indicates Abraham’s seed will bless all nations from the beginning. He also chooses to reveal himself in different ways at different epochs of history (Hebrews 1:1). The Father himself declares in Jonah’s contemporary prophet Amos: 

O children of Israel…you only have I known of all the families of the earth. (Amos 3:1, 2).1

For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth. (Deuteronomy 7:6).

The modern Christian approach requires that Yahweh work with Nineveh for eternal salvation. If this is the case, we would have to betray all the fundamental and essential principles of salvation that the Father has set forth.

Jonah’s record is unique among the prophetical books in that it is entirely a narrative, a story. Interestingly, there is no straightforward statement of the reason for the writing, such as in the other minor prophets. In fact, Jonah is the only minor prophet where the target audience, the author and the reason for writing are not clearly stated. There is not much additional commentary beyond the narrated facts of the story. Jonah is neither a hero nor a particularly good example of faithfulness.

Nevertheless, He is a patriotic Israelite who knows the Father’s presence and merciful character. This understanding is what gripes Jonah the most. Yahweh’s graciousness, mercy, kindness, and slowness to anger greatly displeased Jonah (Jonah 4:2). 

At the end of the prophecy, we are left hanging in a unique way about this prophet’s final attitude and destiny. I think we are safe to conclude that while the book is commonly called “Jonah,” and he is certainly an actor on the stage of Yahweh’s play, the prophecy is not about him. 

There are so many strange features about this prophecy that make it appear like a fairy tale—however, it receives the endorsement of none other than the Lord Jesus Christ as an actual event. Additionally, Jesus uses the circumstances of Jonah’s three-day incarceration as a witness to his own generation. You cannot have an allegory of an allegory, only an allegory of a real event. 

The Introductory comments by Keil & Delitzsch make the following observation: 

If the three days’ confinement of Jonah in the belly of the fish really had the typical significance which Christ attributes to it in Matthew 12:39, and Luke 11:29, it can neither be a myth or dream, nor a parable, nor merely a visionary occurrence experienced by the prophet; but must have had as much objective reality as the facts of the death, burial, and resurrection of Christ.”2

In fact, the strange features themselves provide clues to the meaning and richness of the message.

There are two parts to this study: 

The reason for the prophecy of Jonah. 

The meaning of the repentance of the people of Nineveh (a parable of true and false salvation).

The Reason For The Prophecy 

It is very odd that Yahweh turns to another nation or another city like Nineveh to work with them for their own salvation in a period when He is a one-nation deity. By His definition, He is “the God of Israel,” an expression repeated more than 200 times in the Old Testament record. 

He promised Israel that He would make them a peculiar people above all nations—effectively saying that nationally, they were the sole recipient of His grace until the specific time came for “all nations” to be included. This position, of course, does not exclude individuals from other nations being the recipients of salvation. However, this was a result of “proselytization” (i.e., those individuals becoming attached to the nation of Israel and its Holy Law). Such has it ever been since the days that God made a covenant with Israel. 

Of course, the ultimate purpose is all nation’s involvement in salvation, which is indicated right from the beginning in the promise to Abraham, “In thee shall all nations of the earth be blessed.” But this has been a secret for nearly 2,000 years.

In Romans 9:17-18, Pharaoh was raised by Yahweh for the one specific purpose of showing Yahweh’s power through him. It is Yahweh’s sovereign right to show mercy (salvation) to those who He determines. The Creator has the sovereign right to show and withhold mercy on whom He will and whom He will not. More on Romans 9 later. 

In Jeremiah 18, the record of the potter speaks eloquently of Yahweh’s sovereign will to do what He wills. 

At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up and to break down and to destroy it; if that nation, concerning which I have spoken, turn from their evil, I will repent of the evil that I thought to do unto them. (Jeremiah 18:7, 8 ASV).

If, however, we accept the premise that Yahweh is fundamentally working with His own people, yes, even the errant people of the northern kingdom, can the prophecy of Jonah still make sense? Yahweh seems to turn to another nation (Assyria) to save them, which is, in fact, one of their principal cities. Jonah was the prophet of the northern kingdom during the long and prosperous reign of Jeroboam II.

And should not I have pity on Nineveh, that great city? (Jonah 4:11 RV).

The father showed compassion and pity to Nineveh to save them (“to spare” AV) from imminent destruction. This Hebrew word, khoos, shows Yahweh’s general compassion but is never connected with salvation. Note that Romans 9:15 reveals it is Yahweh’s prerogative to show mercy (for salvation) or compassion (generally) on those He chooses. The distinction between mercy and compassion is an important feature of this treatise. Romans 11:30 also confirms, “For ye [Gentiles] in times past have not believed God, yet have now obtained mercy through their (Jews) unbelief.”

In simple terms, the time had not yet come for the salvation of the Gentiles (apart from proselytization into the nation’s life). Individuals had accepted the truth, but the time had not yet come for the gospel to go out into the world beyond the borders of the chosen people.

Note how Peter in his First Epistle echoes Deuteronomy 32 and the principle of mercy for salvation when he refers to the Gentiles being called out of darkness:

Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. (1 Peter 2:10).

We will presently see how this peculiar expression “not a people” applies to the people of Nineveh. Note also how “mercy” is specifically related to salvation. This connection is an essential principle of salvation. (Luke 1:77, 78; Deuteronomy 5:10, 7:9) 

The conclusion is that the mercy connected with salvation was not to be offered to the Gentiles until the specific time denoted by Yahweh. This thought is one of the secrets (“mysteries” in the AV) of the Scriptures.

The mystery of Christ. Which in other ages was not made known unto the sons of men (Ephesians 3:4, 5).

The mystery which from the beginning of the world has been hid in God. (Ephesians 3:9).

The Apostle heralded how the Jewish leaders rejected the gospel in Rome. 

Be it known therefore unto you that the salvation of God is sent unto the Gentiles and they shall hear it. (Acts 28:28). 

The Strange Song of Deuteronomy 32

The strange Song of Moses sheds light on the purpose of Jonah (Deuteronomy 32:15-21). Moses sang a song to testify to Israel when troubles and “evil” came upon them. The song was specifically to testify against their idolatry. A song is a means of memory; Vital principles appear in the song. 

And the LORD said to Moses, “Behold, you are about to lie down with your fathers.

Then this people will rise and whore after the foreign gods among them in the land that they are entering, and they will forsake me and break my covenant that I have made with them.

Then my anger will be kindled against them in that day, and I will forsake them and hide my face from them, and they will be devoured.

And many evils and troubles will come upon them, so that they will say in that day, ‘Have not these evils come upon us because our God is not among us?’

And I will surely hide my face in that day because of all the evil that they have done, because they have turned to other gods. Now therefore write this song and teach it to the people of Israel.

Put it in their mouths, that this song may be a witness for me against the people of Israel.

For when I have brought them into the land flowing with milk and honey, which I swore to give to their fathers, and they have eaten and are full and grown fat, they will turn to other gods and serve them, and despise me and break my covenant.

And when many evils and troubles have come upon them, this song shall confront them as a witness (for it will live unforgotten in the mouths of their offspring).

For I know what they are inclined to do even today, before I have brought them into the land that I swore to give.” (Deuteronomy 31:16-21 ESV).

A Song About Yahweh’s Jealousy for His People

Fundamentally, when Yahweh’s people become corrupt to the extent that He becomes jealous, He is prepared to take an extraordinary step to try and reclaim His people. When His people provoke Him to jealousy by devotion to other deities and all other forms of warning have failed, the extraordinary step He warns He will take is to turn His face to people other than Israel for a time. This change of heart is very unexpected! The reason He does this is not for the benefit of that other nation but for the sole benefit of Israel. The objective is to provoke Israel to jealousy.3

The passage in Deuteronomy 32 shows us that when “Jeshurun waxed fat and kicked,” they lightly esteem the Father and worship strange gods. This includes abominations (morally disgusting behavior) and ritual sacrifice to demon gods—to put it simply, gross idolatry (v. 17).

In tragedy, the loving Father turns to another nation to provoke Israel into jealousy. There is bitter poetry here. You are children who have no faith. (Deuteronomy 32:20) You turn to new gods, non-gods, and vanities. This step is to provoke a jealous response from Israel so they would turn back to the Rock that begat them, the Yahweh that formed them (v. 18). Note also the poetical reference to Yahweh as the “Rock” (tzur) that begat them. “Formed” is the Hebrew word chul to be brought forth or “calved” in pain. In contrast, men’s hands merely fabricated their stone, timber, and metal idols. 

Does this reasoning “stack up” in relationship to the Prophecy of Jonah? Did Yahweh turn to Nineveh to provoke a jealous response from Israel? Can we show that conditions in Israel were ripe for that kind of response from Yahweh? Is there evidence that Jonah returned to Israel and the strange repentance of Nineveh moved them? 

There are echoes or hints in Jonah’s assessment of the people of Nineveh as being “foolish people.” (Deuteronomy 32:21). 

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? (Jonah 4:11). 

The Contemporary English Version interprets this as, “In that city of Nineveh there are more than 120,000 people who cannot tell right from wrong, and many cattle are also there. Don’t you think I should be concerned about that big city?”

The contemporary books of Amos and Hosea provide the moral background of the time of Jonah. Amos speaks to people who are in an advanced state of moral corruption. In the prosperous reign of Jeroboam II, Amos condemned luxury and excess, as well as injustice and hypocrisy of worship. Idolatry was also in evidence as a growing problem within Israel. The following passages of Amos show how idolatry was taking hold in the minds of the people:

But ye have borne the tabernacle of your Moloch and Chiun your images, the star of your god, which ye made to yourselves. (Amos 5:26).

You shall take up Sikkuth your king, and Kiyyun your star-god—your images that you made for yourselves. (Amos 5:26 ESV). 

Hosea is a marginally later writing, but still in the same time bracket. Jeroboam II is still king. Here the tone is totally about a nation (Israel) that was immersed in its whoredoms (idolatry). 

For the land hath committed great whoredom, departing from the LORD. (Hosea 1:2).

Ephraim is joined to idols, let him alone. (Hosea 4:17).

And now they [Ephraim] sin more and more, and have made them molten images of their silver and idols according to their own understanding. (Hosea 13:2).

Hosea is told to take a wife of whoredoms (Gomer). The fruit of this union is a daughter and two sons. The names of two of them are particularly significant in light of the matter already brought forward.

Lo–Ruhama: “Not having obtained mercy.” (Romans 11:30, 31; 1 Peter 2:10; Hosea 2:23)

Lo-Ammi: “Not my people.” (Deuteronomy 32:21; 1 Peter 2:10; Hosea 2:23) 

Both of these are children of sin, being the fruit of the union of Yahweh’s prophet and a woman who was/had been immersed in idolatry. They are evocative of the original themes of breaching the covenant terms through gross idolatry in Deuteronomy 32:21. 

Furthermore, if Yahweh’s people turn to idolatry, they break the covenant that he established with Him—a covenant of salvation. 

Then men shall say, Because they have forsaken the covenant of the LORD God of their fathers, which he made with them when he brought them forth out of the land of Egypt: For they went and served other gods, and worshipped them, gods whom they knew not, and whom he had not given unto them. (Deuteronomy 29:25-26).

Israel was in a terrible situation. A people without salvation.

(To be continued, Lord willing.)

David Carroll,
Blue Mountain Ecclesia, NSW