Jonah -- The Preacher of Repentance: Preaching to Your Enemies

Jonah — The Preacher of Repentance (2): Preaching to Your Enemies

Jonah: Factual Account or Mere Parable—”Dare to be a Jonah”?

When it comes to the “why” and “what” questions associated with the Book of Jonah, these are difficult to answer because they are tied to the nature of the book itself. Critical scholars openly scoff at the assertion the Jonah is describing historical events. Was he really swallowed by a large fish, and spent 72 hours in a fish’s belly? Surviving despite a lack of oxygen and despite the fish’s digestive juices which ordinarily would have dissolved Jonah’s remains rather quickly. Because the book cannot be accepted as historical the critics contend, the Book of Jonah must be an allegory telling some sort of moralistic tale: “dare not to be a Jonah,” or “obey God when he calls you, so you don’t suffer the consequences,” or some such.

The better critical scholars see a broader redemptive historical purpose in Jonah. Israel failed in its mission to be YHWH’s witness to the Gentile nations, a reason why YHWH was about to bring judgment upon the nation. So, before Israel’s destruction in 722 by the Assyrians, YHWH raises up a prophet (Jonah) who will do what Israel failed to do, go to the source of Israel’s impending destruction (the heart of the Assyrian empire) and call for Gentiles to believe in YHWH and repent of their sin. To these scholars, Jonah’s apologetic purpose (in the form of a sermonic parable) does not require the events with the book to be true. This is certainly a possible interpretation of Jonah’s overall mission and this apologetic purpose may indeed be behind YHWH’s prophetic call of Jonah.

But if this is true, why does Jonah so actively resist YHWH’s call to the point that he states he would rather die than see the Ninevites repent (Jonah 4:3)? Jonah is a loyal Israelite. We know from 2 Kings 13 that Israel had been continuously at war with Syria, the Gentile kingdom immediately to the north. Syria was a sometimes client state, sometimes rival of Assyria, growing in power and geographically to the north of both Syria and Israel. According to the account in Kings, YHWH kept Syria at bay through Assyrian aggression, weakening Syria so they could not invade Israel and preventing either nation from conquering the Northern Kingdom. YHWH even granted Israel military success against Syria during the reign of Jeroboam II. These nations would have been Israel’s (and Jonah’s) natural enemies.

Jonah’s Mission: A Reluctant Witness to the Gentiles

On this interpretation, Israel failed to be a witness to the Gentile nations around them. So God sends Jonah to preach to the Gentiles, even though Jonah personally despises the Assyrians. But this is just one of the dynamics going on within Jonah’s prophecy. Jonah knows YHWH’s mercy can convert those whose destruction he (Jonah) truly desires. Jonah would rather see Assyria destroyed than converted by YHWH. How difficult it must have been for Jonah to know that through his own preaching, YHWH will spare hated Assyria from judgment, likely anticipating that Assyria then would be YHWH’s agent to bring judgment upon his own disobedient people, Israel.

There are two issues in the Book of Jonah frequently raised by critics. The first is the account of the fish, and the second are historical factors associated with Nineveh; the city possessing a king, being described as so large that it took Jonah three days to walk through it, and the fact that the city repented through Jonah’s preaching when there is no evidence this is the case. Nineveh, is mentioned in Genesis 10:11, as the city founded by Nimrod after Noah’s flood. The city was located just outside modern day Mosul in Northern Iraq. The fish story is said by critics to be impossible. The historical events associated with Nineveh are considered highly improbable.

Jonah in the Fish’s Belly? Really?

As for Jonah being swallowed by a fish and surviving, we must not overlook the fact that critical scholars begin with a hermeneutic of suspicion (anything miraculous in the Bible must be discounted, “guilty until proven innocent”). But the exact opposite is (or should) be the case. We should ordinarily accept things as true, unless and until there are reasons not to. The fact that Jonah is tied to a well-known historical family and time period (the reign of Jeroboam II about 760 B.C.) points in the direction of a factual account–not a parable or allegory. Some defenders of the book have tried to argue that it is possible for someone to be swallowed by a large fish (the Hebrew text indicates this, and not a whale) and still survive. But on its face, this critical objection appears to be a powerful argument–people ordinarily do not survive in the digestive tract of large animals.

There are several responses to this. In an article in the learned publication The Princeton Theological Review (from 1927, vol. 25, 636), the author considers the account of a whaler actually being swallowed by a sperm whale and surviving, leaving behind both verbal and written testimony to that effect. Such reports are interesting, but I am not sure this is the best way to defend the historicity of Jonah’s account of being in the belly of a great fish for three days and nights.

The matter is much better resolved by considering the fact that on at least three occasions (reported in Matthew 12:39-41; 16:4; Luke 11:29-32), Jesus appeals to the “sign of Jonah,” (i.e., Jonah being in the belly of the fish for three days and nights) as prefiguring his own death and resurrection. Simply put, if Jesus believed Jonah’s account to be historical, then so should we. If Jesus was raised bodily from the dead after three days in the tomb, then there is no reason to reject the account of Jonah on the supposed ground of implausibility. The bodily resurrection of Jesus establishes God’s supernatural intervention into history, not as a mere possibility, but tied to specific historical events. Jonah, and Jesus’s resurrection being but two instances of things supposedly impossible actually occurring in human history.

Nineveh and Critical Scholarship

As for Nineveh, it is quite an interesting place and very important to the message of Jonah. As mentioned in Genesis, Nineveh is one of the oldest cities of antiquity, likely settled as far back as the neolithic period (new stone age–6000 B.C.). Later, the city became a center of Ishtar worship (the Assyrian equivalent of Baal), but was destroyed by a great earthquake, only to be rebuilt by the Assyrians about 1800 B.C. Over time the city declined in importance. But about 700 B.C. (shortly after the ministry of Jonah), the Assyrian king Sennacherib turned the city into a magnificent showplace with square streets and a huge palace with winged lions in relief. Nineveh was completely destroyed when Assyria fell to the Medes and Persians in 616 B.C. Sadly, the archeological remains of the city were seriously damaged by Isis in 2016.

When Jonah mentions the “king of Nineveh” in chapter 3:6, critical scholars contend that such a king would be king of Assyria, not Nineveh. But the same manner of speaking occurs in the Old Testament, when Ahab, the king of Israel, is called “king of Samaria,” because Samaria is within the larger area over which he ruled (1 Kings 21:1). Critical scholars also claim Jonah’s speaking of Nineveh in the past tense must mean the prophecy was composed after Nineveh was destroyed in 616 BC. Therefore, critics contend, Jonah’s prophecy is not historical but written long after the time period it purports to describe. Since ancient Assyrian records mention Nineveh as an important city long before the time of Jonah, and indicate that the city was a winter residence of Assyrian kings during the time of Jonah, it may be the case that by the mid-700's B.C. the city was not as important as it once had been–explaining Jonah’s use of the past tense.

Critical scholars also contend that the city was not big enough in the mid 700's B.C., to take someone three days to pass through it. But there were a number of villages surrounding the city (as suburbs). If such villages were part of the city, that could add considerable distance to Nineveh’s circumference. It could also be that Jonah walked into the city on day one, preached on day two, walked out on day three.[1]

As for the mass conversion of the city as reported in Jonah 3:4, critics point out there is no historical record of such a thing happening–which is indeed the case. Jonah’s report is the only record we have, but that does not mean such a thing did not happen–there is no reason why the biblical record is not to be trusted as primary source documentation. We do know that several significant cosmic and historical events were witnessed by the Ninevites about the same time as Jonah’s preaching. Between 765-759 B.C., Nineveh experienced a total eclipse of the sun and two significant plagues–this may have made the citizens receptive to Jonah’s preaching. One of the Assyian kings who ruled shortly before Jonah’s prophetic mission to the city–a man named Adad-Nirari III–was a monotheist, worshiping the god Nebo. Nineveh may be been quite ready for a Jewish prophet like Jonah so that when YHWH’s word was preached to them, “the people of Nineveh believed God” (Jonah 3:5).[2]

I mention these matters in this detail only because it is important to see that there is nothing problematic with the historicity of Jonah, other than critical scholars looking for a way to discredit Jonah’s prophecy. The evidence clearly points in the direction of Jonah being historical and the arguments against this book being factually true arise solely from modern prejudices, not from any compelling historical evidence.[3]

Jonah’s Prophetic Call

As for the contents of the book of Jonah, the book opens with Jonah’s prophetic call and his fleeing from that call (1:1-3). Then, in chapter 1:4-16, Jonah encounters pagan sailors who see him as cursed and a threat to their safety, they throw Jonah overboard. We’ll take this up next time. In 1:17-2:10, we read of Jonah’s gratitude for being spared from certain death. In chapter 3, Jonah is re-commissioned for his prophetic call–preaching to the citizens of Nineveh. In chapter 4, we discover Jonah’s anger at God before learning of YHWH’s purpose in being merciful to the inhabitants of Nineveh, who otherwise would be wiped out.

With the “Who?” “When?” “Why?” and “What?” questions answered, we turn to the introductory words of Jonah. We have already taken note of Jonah’s prophetic call, and his ancestry. “Now the word of the Lord came to Jonah the son of Amittai.” The specific content of YHWH’s call to Jonah is given in verse 2. “Arise, go to Nineveh, that great city, and call out against it, for their evil has come up before me.” A loyal subject of Israel, YHWH is calling Jonah to go and preach to a city and a people whose sin has “come up before me,” says YHWH. Jonah is commissioned to “call the people out,” because of their great sinfulness. While the biblical record is clear that all people are sinful–Adam being our biological and federal head–there are times when evil seems to be concentrated in particular places. God will bring judgment upon one such place, Nineveh, unless the people heed Jonah’s preaching and repent. The Bible singles out several cities as centers of evil–Nineveh is one such place, but so too the cities of Tyre (in nearby Lebanon), and Babylon are mentioned as places of concentrated evil, rebellion, and hostility to God and his people. [4]

Nineveh — A Center of Evil and the Enemy of His People

But virtue of his prophetic call from YHWH, Jonah is instead sent into one of these “cities of man” filled with great evil–Nineveh. Jonah is not to flee the city, but is to go into the city and call its inhabitants, including its king, to repentance. Jonah is to “call out against [Nineveh], for their evil has come up before me.” The task is difficult enough, but Jonah’s personal circumstances make it much more difficult for him. Nineveh is not only filled with evil, it is in the heart of that empire soon to destroy Jonah’s own people. Not seeing YHWH’s greater purposes, and only realizing the threat such a mission poses both physically and emotionally to himself, Jonah instead, decides to attempt to run away and not fulfill his prophetic commission. We read in verse 3 that “Jonah rose to flee to Tarshish from the presence of the Lord. He went down to Joppa and found a ship going to Tarshish. So he paid the fare and went down into it, to go with them to Tarshish, away from the presence of the Lord.”

Nineveh was five hundred miles to the north–not an easy trip, but doable given the well-established trade routes. Fleeing YHWH’s call, Jonah instead heads to Joppa (modern Jaffa), which is the nearest seaport. on the Mediterranean coast. Jonah paid his fare, and boarded a ship bound for Tarshish, likely a Phoenician seaport in what is now Spain–some two thousand miles to the West, completely across the Mediterranean Sea. If Jonah was going to foolishly attempt to flee the presence of the Lord, he would go to the very end of the earth, as far away from Nineveh as someone in that age could possibly travel. Jonah’s act is nothing less than open rebellion and defiance against the Lord’s prophetic call. No wonder he is often called the “reluctant prophet.”

It is not until chapter 4:2, we learn of Jonah’s reason for his disobedience. “And he prayed to the Lord and said, `O Lord, is not this what I said when I was yet in my country? That is why I made haste to flee to Tarshish; for I knew that you are a gracious God and merciful, slow to anger and abounding in steadfast love, and relenting from disaster.’” Jonah knew that YHWH was merciful. He also knew that if he preached YHWH’s word to these people–no matter how much evil was present in the city–YHWH might just spare them. Jonah’s struggle is “what if the Ninevites (his enemies) repented?” Well, then, they would be spared. Imagine the knot in Jonah’s stomach when he saw his own people, Israel stubbornly refuse to repent and return to the Lord. But YHWH’s salvation might come to hated Assyria, even as judgment would come upon Israel. Jonah surely struggled with this possibility. But the Lord will ensure that his word will be proclaimed to the Ninevites whether Jonah is willing or not.

Fleeing from God — A Fool’s Errand

As we proceed to work through this fascinating book, let us keep two things in mind. In the foreground, we have the story of Jonah, the reluctant prophet. His story is compelling and a lesson to us all–Attempting to flee from God due to some sin we have committed, or because of spiritual rebellion is a fool’s errand. As David once lamented in Psalm 139:7–8, “where shall I go from your Spirit? Or where shall I flee from your presence? If I ascend to heaven, you are there! If I make my bed in Sheol, you are there!” When we attempt to flee from God we may not end up in the belly of a giant fish, instead the Lord will hold us captive in a much more difficult and demanding prison–the prison of our own guilty conscience. Often, he will allow us to remain in this prison until we seek his face and forgiveness, through the merits of Jesus–his shed blood and his perfect righteousness.

But the bigger picture throughout the prophecy of Jonah is the revelation of God’s gracious purpose to take the gospel far beyond the borders of Israel to the ends of the earth–the Ninevehs and Babylons of Jonah’s age and ours. The Book of Jonah is not just a moralistic tale about obeying God. It is a book about world mission–the word of YHWH going out to ends of the earth. The truth of that gospel which calls us to faith in Jesus, is grounded in his death on the cross for our sins, and in his bodily resurrection from the dead–“the sign of Jonah.”

Ironically, it is Jonah, the reluctant prophet, who reminds us of the great missionary calling of Christ’s church. “Go to Nineveh!” “Take the gospel to the ends of the earth.” Amen.

To read the first in this series, Jonah the Preacher of Repentance: Who Was Jonah?

To read the next installment in this series: Jonah Preacher of Repentance: A Fools Errand -- Fleeing-from God

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[1] John D. Barry et al., eds., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016), entry on “Jonah and History.”

[2] Walter A. Elwell and Barry J. Beitzel, Baker Encyclopedia of the Bible (Grand Rapids: Baker Book House, 1988), entry, “Jonah, Book of.”

[3] Stuart, Hosea-Jonah, 440.

[4] G. K. Beale, The Book of Revelation, NICGNT (Grand Rapids: Eerdmans, 1999), 850, 900.