Seventh-day Adventist Bible CommentaryJonah 1

The Ministry of Jonah About the Time of Jeroboam II 1

JONAH INTRODUCTION 1. Title. The book is named after its principal character, Jonah, Heb. Yonah, which means “dove.” Yonah is used as a term of endearment in S. of Sol. 2:14; 5:2; 6:9. 2. Authorship. Although the book itself nowhere states that Jonah was the author, the traditional view has been that he was. Many modern scholars have favored a postexilic authorship though not necessarily denying the historicity of Jonah. However, the arguments they advance, such as the presence of Aramaisms, are inconclusive. The study of Ugaritic has demonstrated the antiquity of many forms and words that were formerly held to belong to a much later date (see on Ps. 2:12; see Vol. III, pp. 618, 619). The use of the third person is likewise an insufficient argument, inasmuch as not a few ancient writers, such as Xenophon, Caesar, and others employed this method. Bible writers, too, at times used this method (Isa. 7:3; 20:2; Jer. 20:1, 3; 26:7; Dan. 1:6–11, 17, 19, 21; Dan. 2:14–20; etc.; see on Ezra 7:28).

Nichol, F. D. (1978). The Seventh-day Adventist Bible Commentary : The Holy Bible with exegetical and expository comment. Commentary Reference Series (Jon 1:1). Washington, D.C.: Review and Herald Publishing Association.

Jonah is identified as a native of Gath-hepher (2 Kings 14:25) who predicted prosperity for the nation of Israel. The prosperity was realized in the days of Jeroboam II (approximately 793–753 B.C.; see Vol. II, p. 83); so the prophecies must have been delivered either before or shortly after the beginning of Jeroboam II’s reign. Gath-hepher was on the Zebulun border about 23/4 mi. (4.4 km.) north by east from Nazareth. It is Khirbet ez–Zurrâ‘. A nearby tomb, claimed to be that of Jonah, is now exhibited. Nothing further is known concerning Jonah than what is revealed in this brief historical mention in 2 Kings, and in the book itself. Nor is anything known concerning his father, Amittai. 3. Historical Setting. The period in which Jonah prophesied was one of great national distress (2 Kings 14:26, 27). The kings who sat on Israel’s throne all did evil in the sight of the Lord, and national judgment was approaching. Through Jonah the Lord predicted a return of national strength. It appears that the alleviation that followed was designed to be an inducement to the nation to return to God. The prosperity was a demonstration of what the nation might attain to under the blessing of the God of heaven. However, in spite of divine blessing Jeroboam “did that which was evil in the sight of the Lord” (2 Kings 14:24), as did his successors. The kings in Assyria during the reign of Jeroboam II, according to the chronology employed in this commentary, were Adad-nirari III (810–782), Shalmaneser IV (782– 772), Ashur-dan III (772–754), and Ashur-nirari V (754–746). There is evidence that possibly indicates that during the reign of Adad-nirari III a religious revolution occurred. Nabu (Nebo), the god of Borsippa, appears to have been proclaimed sole, or at least principal, god. Some see a possible connection between this monotheistic revolution and the mission of Jonah to Nineveh (see Vol. II, p. 60). 4. Theme. The book of Jonah is the only one of the twelve so-called Minor Prophets that is strictly narrative in form. It is an account of Jonah’s mission to the city of Nineveh to announce its speedy destruction because of its sins. The prophet entertains misgivings and perplexities as to his carrying out the charge of God to go to Nineveh. The very thought of journeying to this great metropolis, the difficulties and seeming impossibilities of the task, made him shrink from undertaking the divine commission and question its wisdom. Failing to rise to that strong faith that should have led him to realize that with the divine command came the divine power to accomplish it, Jonah sank into discouragement, dread, and despair (see PK 266). Knowing the loving-kindness and long- suffering of God. Jonah was also afraid that if he delivered the divine message and the heathen accepted it, the threatening doom he pronounced upon them would not come to pass. This would be a deep humiliation to him, as it thus turned out to be, and this he could not endure (ch. 4:1, 2). He at first disobeyed, but through a series of events was led to carry out the commission. The inhabitants of Nineveh repented, and for a time turned from their sins. Jonah was angry, but God justified His gracious dealings. Among the lessons taught by Jonah’s prophecy is the truth that God’s grace brings salvation to all (Titus 2:11), that it was indeed not confined to the Jews, but was also to be revealed among the heathen. God has “also to the Gentiles granted repentance unto life” (Acts 11:18). Like Peter (Acts 10), Jonah came to realize reluctantly that God was willing to receive those of every nation who turned to Him. By referring to “the men of Nineveh” who responded to Jonah’s call to repentance, Jesus condemned the pharisaical and prideful Jews of His day (see Matt. 12:41; Luke 11:32) and all others who, in their

religious complacency and false sense of soul security, deceive themselves into thinking that they are the favored people of God, and thus assured of salvation. Jesus used the experience of Jonah in the sea as an illustration of His death and resurrection (Matt. 12:39, 40). His reference to the book of Jonah establishes the veracity of the book. Expositors of the book of Jonah have followed two main lines of interpretation: (1) the historical, and (2) the allegorical. The second method has been adopted by those who deny the possibility of the miraculous elements in the book. They term the book variously a legend, a myth, a parable, or an allegory. For one who believes in miracles the second method of interpretation is both unnecessary and pointless. In favor of the historical view the following arguments have been presented: 1. The narrative leaves one with the impression that it is historical. There is no indication that the author intended it to be otherwise regarded. 2. Jonah was a historical character (2 Kings 14:25). 3. The Jews regarded the book as historical (Josephus Antiquities ix. 10. 1, 2). 4. The conversion of the Ninevites is plausible. See p. 996 for a possible historical synchronization with a religious revolution in Assyria. 5. The information as to the size of Nineveh can be harmonized with known historical facts (see Additional Note on Chapter 1). 6. The references of Jesus to the book (Matt. 12:39, 40; Luke 11:29, 30) show that our Lord regarded it as historical. This commentary adopts the historical view. 5. Outline. I. Jonah’s Commission and Disobedience, 1:1:–17. A. The prophet’s refusal and the consequent storm, 1:1–10. B. His being swallowed by the great fish, 1:11–17. II. Jonah’s Prayer and Deliverance, 2:1–10. III. Jonah’s Preaching and the Repentance of the Ninevites, 3:1–10. IV. Jonah’s Anger and God’s Rebuke, 4:1–11. A. The complaint, 4:1–5. B. The withered plant and its lesson, 4:6–11.

Jonah. On the identity of Jonah see p. 995. Amittai. The name is derived from the Heb. ’emeth, meaning “faithfulness,” or “truth,” Amittai is mentioned only here and in 2 Kings 14:25.

Their wickedness. Nahum designated Nineveh a “bloody city,” “full of lies and robbery” (Nahum 3:1; cf. v. 19). Yet the city was not hopeless. It “was not wholly given over to evil” (PK 265). Come up. This expression, or one similar to it, is used of the sins of the antediluvian world (Gen. 6:5, 11) and of the inhabitants of Sodom and Gomorrah (Gen. 18:20, 21). In both instances probation was about to close. Perhaps this was also now the case with Nineveh (see on Dan. 4:17).

Before me. Compare Gen. 18:20, 21. God keeps an account with the nations. Each has its period of test. God seeks to win the allegiance of all men and to secure the cooperation of the nations in carrying out the program of heaven.

Rose up. Jonah arose, not to obey God, but to disobey Him. Like the rich young ruler, he would not surrender his own will to the will of God (Matt. 19:21, 22). Like “many” of the Lord’s “disciples,” Jonah found God’s command too “hard” to bear, and so, like them, he felt that in this instance at least he would not walk “with him” (John 6:60, 66). The prophet failed to realize that when God places a burden upon men to be discharged according to His pleasure, He strengthens them to bear it. With every divine command there comes the power to fulfill it. The prophet made the mistake of not putting “first the kingdom of God, and his righteousness” (see Matt. 6:33). Because he disliked the mission he was charged to undertake, he was willing to separate himself from God’s service, thus putting himself in a position where, but for the divine intervening grace, he might have lost his soul. Tarshish. It is generally agreed that Tarshish was the classical Tartessus on the southern coast of Spain. It was proverbial for its wealth, and carried on an extensive export trade with the Phoenician city of Tyre and other lands in silver, iron, tin, and lead (see Eze. 27:12). In that distant, busy place Jonah hoped to escape from his duty, and to still the voice of conscience. From the presence. Literally, “from before the face of the Lord.” How impossible an undertaking (see Ps. 139:7–12)! To Joppa. The present-day Jaffa, on the sea about 34 mi. (54.4 km.) northwest of Jerusalem, and one of the world’s oldest cities. It was the only harbor of any importance that belonged to the Jews. Through Joppa was brought to Jerusalem the timber for Solomon’s Temple (see 2 Chron. 2:16), and also that for its restoration (see Ezra 3:7).

A great wind. The Lord did not forsake Jonah even though the prophet attempted to flee from Him. By a series of “trials and strange providences” He sought to effect a change in Jonah’s attitude and conduct (see PK 266, 267). Note the simple, natural agencies by means of which God accomplished His will— wind (ch. 1:4), a great fish (ch. 1:17), pain (ch. 2:10), a gourd (ch. 4:6), a worm (ch. 4:7), wind and sun (ch. 4:8). Like to be broken. The sentence may be translated, “and the ship thought it would be broken.” If this translation is adopted, there is here a vivid figure of personification.

Unto his god. The nationality and religion of the mariners are not identified. Some were probably Phoenicians, others possibly from various nations, thus representing a variety of religions. Wares. Heb. kelim, “vessels,” “receptacles,” “equipment.” It is not certain whether the cargo, as well as the tackle, was thrown overhead. Sides. Heb. yarkah, “the back side,” often used in the sense of the remotest part. Fast asleep. Heb. radam, “to snore,” “to be in a heavy sleep.” The cause of Jonah’s heavy sleep is not given.

Shipmaster. Literally, “chief sailor.” The word for “sailor” comes from a root meaning “to bind,” from which root the noun “rope” is derived. Though not stated, it is assumed that Jonah responded to the request.

Cast lots. The sailors felt that someone had provoked the anger of the gods. The Lord overruled in their method of determining who the culprit was, so that “the lot fell upon Jonah.” On the question of the right or wrong of casting lots see on Eze. 21:21.

Tell us. This series of short questions gives a vivid impression of the excitement on board that stricken vessel.

Hebrew. The name by which the Israelites were frequently designated by those not of their race (Gen. 39:14; 40:15; 41:12; Ex. 1:16; 2:7; 3:18; 1 Sam. 4:6). On the derivation of the name see on Gen. 14:13. Lord. Heb. Yahweh, the personal name of God (see Vol. I, pp. 171, 172). The term “God” (Heb. ’Elohim) is a generic name for deity, and “Lord” (Heb. ’Adonai) is a title. The word ’elohim is frequently used of false gods (Ex. 18:11; etc.). The name Yahweh thus peculiarly designates the true God. God of heaven. See Gen. 24:7; Dan. 2:37, 44. Which hath made. One of the distinguishing features set forth to show the superiority of the true God (Jer. 10:10–12). Whether the sailors were familiar with the power of Jonah’s God through a previous knowledge of Him (see Ex. 15:13–16; Joshua 5:1; 1 Sam. 4:5–9) we do not know. But, under the circumstances, being threatened with momentary death and doubtless interpreting the character of Jehovah by their own pagan concepts, they were terrified.

Why hast thou done this? An exclamation rather than a request for information.

What shall we do? Jonah was presumably the only one familiar with Jehovah and acquainted with the means by which to atone for the offense. The sea wrought. The Hebrew idiom here employed shows that the tempest was increasing in fury.

Cast me forth. It is not clear whether Jonah here spoke by divine inspiration. At any rate his action was manly. He chose not to involve others in his ruin. Jonah was sadly lacking in moral courage (vs. 2, 3), but not in physical.

The men rowed hard. Perhaps some doubt existed as to whether Jonah’s God required so extreme a measure. To the land. It was the custom of ancient seagoing vessels to travel along the coast line; hence the ship was not far from land.

We beseech thee. The mariners were apprehensive lest they further offend Jehovah by putting one of His worshippers to death. Their prayers were directed, not to their gods, but to Jehovah.

The sea ceased. Compare Matt. 8:26. The calm came suddenly; therefore the sailors recognized it as an act of divine intervention.

Feared the Lord. So manifest was the Lord’s power over nature in this episode and so striking had been the fulfillment of Jonah’s words (v. 12), there is small wonder the sailors reacted as they did. Offered a sacrifice. The men did what in their limited knowledge they though to be most appropriate.

Had prepared. Heb. manah, “to appoint.” The word is thus translated in Dan. 1:5, 10.

A great fish. The record does not state whether the fish was created for the occasion or whether the Lord employed an existing variety capable of swallowing a man. Speculation on this point is valueless. The variety of fish is not identified. The Hebrew uses the generic term for “fish.” In the NT reference to this experience in Matt. 12:40 the fish is designated by the Gr. kētos, “sea monster,” though the KJV translates it “whale.” The LXX reads kētos in Jonah 1:17. Three days and three nights. The length of time involved in this expression has given rise to much discussion, inasmuch as Jesus declared: “For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth” (Matt. 12:40). It can readily be demonstrated that according to Hebrew usage the expression does not necessarily mean three full days of 24 hours each, making 72 hours in all. For a discussion of the problem see on Matt. 12:40. In the Hebrew and in the LXX, v. 17 is the first verse of ch. 2. ADDITIONAL NOTE ON CHAPTER 1 One of the oldest of the Assyrian cities was Nineveh, the Assyrian Ninua. According to the Bible record it was founded by Nimrod (see on Gen. 10:11). Archeological evidence also attests its great antiquity. Several times in its history of many centuries Nineveh served as capital of the Assyrian kingdom. It reached its greatest importance during the empire period from the 9th to the 7th century B.C., especially during the reign of King Sennacherib, who made it the most glorious city of its time. From his descriptions of the general layout and the palaces of the city a clear picture of the ancient metropolis may be obtained. Since 612 B.C., when the Babylonians and the Medes thoroughly destroyed Nineveh, the city has lain in ruins. Even its location was forgotten until it was rediscovered in the middle of the 19th century (see Vol. I, p. 109). Nineveh lay on the eastern bank of the Tigris River opposite the present-day city of Mosul. Anciently the river flowed along the city’s western wall and thus formed an additional protection from that side. It has since changed its course, and now flows about 3/4 of a mile west of its old bed. Two ruin mounds inside the area of Nineveh cover the principal palaces and temples of the ancient city. One of them is Nebi Yunus, under which Esarhaddon’s palace is buried. The other mound, Kuyunjik, contains the ruins of the palaces of Sennacherib and Ashurbanipal. Nebi Yunus has scarcely been touched by the spade. A village stands upon this site as well as the traditional Moslem tomb of the prophet Jonah, which makes it impossible for the archeologist to disturb this mound. Kuyunjik, on the other hand, has seen several expeditions. Work on this mound was begun in 1840 by Botta. Parts of Sennacherib’s and Ashurbanipal’s palaces have since been uncovered. In Ashurbanipal’s palace Layard and Rassam found a royal library of some 20,000 tablets, which is now one of the principal treasures of the British Museum. These texts revealed much concerning the history, culture, and religion of the ancient peoples of Mesopotamia. The size of ancient Nineveh can be established rather accurately, because the city walls are still clearly visible even in their ruined state. In the form of drawn-out hills, interrupted by gaps where the gates were located, these walls can be seen from a great distance. Their combined length measures about 71/2 mi. (c. 12 km.), and the area of

1,640 acres (663.7 hectares) gives on the map the appearance of an irregular and elongated triangle (see p. 1002). An octagonal clay prism of Sennacherib, who enlarged the city long after Jonah’s time, describes the building activity of that king, and names 15 city gates, of which 7 were in the southern and eastern walls, 3 in the northern wall, and 5 in the western wall. During his excavations Henry Layard found one of the northern gates in a comparatively good state of preservation. The gate was flanked by colossal bulls, which he left in their original position. Visitors are still able to view them there. Two hills in the wall, covering watchtowers, reach a height of about 60 ft. (18.3 m.). The eastern wall, slightly bent, was about 3.2 mi. (5.1 km.) long, the western 2.7 mi. (4.3 km.), the northern 1.2 mi. (1.9 km.), and the southern .5 mi. (.8 km.). The wall, according to Sennacherib’s description, was about 40 ft. (12.2 m.) thick and about 60 ft. (18.3 m.) high. From the east, Nineveh was protected not only by its walls but in addition by several embankments running parallel, whose remains are still visible. Some have estimated the population of the walled city at 160,000. How many people may have lived outside the city is not known. Some writers have interpreted the reference in Jonah 4:11 to the 120,000 persons who could not discern between their right hand and their left, as applying to small children only. They have accordingly estimated the total population of Nineveh to have been from 600,000 to 2,000,000. Since such a large population could not have lived inside Nineveh, they have included in Jonah’s Nineveh “Sargon’s city,” now called Khorsabad, 12 mi. (19.2 km.) north of Nineveh, and Calah, now Nimrud, south of Nineveh at the confluence of the Greater Zab and Tigris rivers. However, those cities, although belonging to Assyria, were separate units with their own protective walls and administrations, and are never included in Nineveh in the ancient historical records. Consequently some modern commentators, who believe that the “sixscore thousand persons” of ch. 4:11 refers to only the children and that the writer refers only to Nineveh proper, regard the book as fictitious. In the light of the actual size of the city it may be best to interpret ch. 4:11 as referring to people who were unable to distinguish between right and wrong (see comments there). If 120,000 was meant as an approximation of the total population of the city proper, that would be a reasonable figure, compared to modern Mosul, only slightly larger until its expansion since World War I. The statement made in ch. 3:3 that “Nineveh was an exceeding great city of three days’ journey” probably means that it would take a man three days to cover its whole territory by going up and down its streets, if he wanted to reach all the people who lived within its walls. Also the text stating that “Jonah began to enter into the city a day’s journey, and he cried,” of ch. 3:4, can hardly mean that he walked for a whole day until he reached a place in the city where he began his work of warning. This text may be understood as referring to the beginning of Jonah’s work and to the proclamation of his message during the first day, the result of which was that “the people of Nineveh believed God” (ch. 3:5). It should further be remembered that to a Palestinian Israelite, Nineveh was a city that could not be compared in size with any other city of Western Asia known to him. Samaria, the capital of the kingdom of Israel, covered only 19 acres (7.7 hectares), and no other city of Palestine was larger except Jerusalem (see Additional Note on Nehemiah 3).

For people coming from that country, Nineveh, which has been estimated at approximately 100 acres (40.5 hectares), was “an exceeding great city.”