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Jonah

JONAH was the son of Amittai, of Gath-hepher in Zebulun (called Gittah-hepher in Jos 19:10-13), so that he belonged to the kingdom of the ten tribes, not to Judah. His date is to be gathered from 2Ki 14:25-27, "He (Jeroboam II) restored the coast of Israel from the entering of Hamath unto the sea of the plain, according to the word of the Lord God of Israel, which He spake by the hand of His servant Jonah, the son of Amittai, the prophet, which was of Gath-hepher. For the Lord saw the affliction of Israel, that it was very bitter: for there was not any shut up, nor any left, nor any helper for Israel. And the Lord said not that He would blot out the name of Israel from under heaven: but He saved them by the hand of Jeroboam the son of Joash." Now as this prophecy of Jonah was given at a time when Israel was at the lowest point of depression, when "there was not any shut up or left," that is, confined or left at large, none to act as a helper for Israel, it cannot have been given in Jeroboam's reign, which was marked by prosperity, for in it Syria was worsted in fulfilment of the prophecy, and Israel raised to its former "greatness." It must have been, therefore, in the early part of the reign of Joash, Jeroboam's father, who had found Israel in subjection to Syria, but had raised it by victories which were followed up so successfully by Jeroboam. Thus Jonah was the earliest of the prophets, and close upon Elisha, who died in Joash's reign, having just before his death given a token prophetical of the thrice defeat of Syria (2Ki 13:14-21). Hosea and Amos prophesied also in the reign of Jeroboam II, but towards the closing part of his forty-one years' reign. The transactions in the Book of Jonah probably occurred in the latter part of his life; if so, the book is not much older than part of the writings of Hosea and Amos. The use of the third person is no argument against Jonah himself being the writer: for the sacred writers in mentioning themselves do so in the third person (compare Joh 19:26). Nor is the use of the past tense (Jon 3:3, "Now Nineveh was an exceeding great city") a proof that Nineveh's greatness was past when the Book of Jonah was being written; it is simply used to carry on the negative uniformly,--"the word of the Lord came to Jonah . . . so Jonah arose . . . now Nineveh was," &c. (Jon 1:1 3:3). The mention of its greatness proves rather that the book was written at an early date, before the Israelites had that intimate knowledge of it which they must have had soon afterwards through frequent Assyrian inroads.

      As early as JULIAN and PORPHYRY, pagans ridiculed the credulity of Christians in believing the deliverance of Jonah by a fish. Some infidels have derived it from the heathen fable of the deliverance of Andromeda from a sea monster by Perseus [APOLLODORUS, The Library, 2.4,3]; or from that of Arion the musician thrown into the sea by sailors, and carried safe to shore on a dolphin [HERODOTUS, History, 1.24]; or from that of Hercules, who sprang into the jaws of a sea monster, and was three days in its belly, when he undertook to save Hesione [DIODORUS SICULUS, Historical Library, 4.42; HOMER, The Iliad, 20.145; 21.442]. Probably the heathen fables are, vice versa, corruptions of the sacred narrative, if there be any connection. JEROME states that near Joppa lay rocks, pointed out as those to which Andromeda was bound when exposed to the sea monster. This fable implies the likelihood of the story of Jonah having passed through the Phoenicians in a corrupted form to Greece. That the account of Jonah is history, and not parable (as rationalists represent), appears from our Lord's reference to it, in which the personal existence, miraculous fate, and prophetical office of Jonah are explicitly asserted: "No sign shall be given but the sign of the prophet Jonas: 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" (Mt 12:39,40). The Lord recognizes his being in the belly of the fish as a "sign," that is, a real miracle, typical of a similar event in His own history; and assumes the execution of the prophet's commission to Nineveh, "The men of Nineveh . . . repented at the preaching of Jonas; and behold, a greater than Jonas is here" (Mt 12:41).

      It seemed strange to KIMCHI, a Jew himself, that the Book of Jonah is among the Scriptures, as the only prophecy in it concerns Nineveh, a heathen city, and makes no mention of Israel, which is referred to by every other prophet. The reason seems to be: a tacit reproof of Israel is intended; a heathen people were ready to repent at the first preaching of the prophet, a stranger to them; but Israel, who boasted of being God's elect, repented not, though warned by their own prophets at all seasons. This was an anticipatory streak of light before the dawn of the full "light to lighten the Gentiles" (Lu 2:32). Jonah is himself a strange paradox: a prophet of God, and yet a runaway from God: a man drowned, and yet alive: a preacher of repentance, yet one that repines at repentance. Yet Jonah, saved from the jaws of death himself on repentance, was the fittest to give a hope to Nineveh, doomed though it was, of a merciful respite on its repentance. The patience and pity of God stand in striking contrast with the selfishness and hard-heartedness of man.

      Nineveh in particular was chosen to teach Israel these lessons, on account of its being capital of the then world kingdom, and because it was now beginning to make its power felt by Israel. Our Lord (Mt 12:41) makes Nineveh's repentance a reproof of the Jews' impenitence in His day, just as Jonah provoked Israel to jealousy (De 32:21) by the same example. Jonah's mission to Nineveh implied that a heathen city afforded as legitimate a field for the prophet's labors as Israel, and with a more successful result (compare Am 9:7).

      The book is prose narrative throughout, except the prayer of thanksgiving in the second chapter (Jon 2:1-9). The Chaldæisms in the original do not prove spuriousness, or a later age, but were natural in the language of one living in Zebulun on the borders of the north, whence Aramaic peculiarities would readily arise; moreover, his message to Nineveh implies acquaintance with Assyrian. Living as Jonah did in a part of Israel exposed to Assyrian invasions, he probably stood in the same relation to Assyria as Elijah and Elisha had stood to Syria. The purity of the language implies the antiquity of the book, and the likelihood of its being Jonah's own writing. Indeed, none but Jonah could have written or dictated such peculiar details, known only to himself.

      The tradition that places the tomb of Jonah opposite to Mosul, and names it "Nebbi Junus" (that is, "prophet Jonah"), originated probably in the spot having been occupied by a Christian church or convent dedicated to him [LAYARD]. A more ancient tradition of JEROME'S time placed the tomb in Jonah's native village of Gath-hepher.

Jonah

The Book of the Prophet Jonah

By H. A. (Buster) Dobbs 
I.  Introduction.
    A.  The man.
        1.  Jonah is mentioned in 2 Kings 14:25.
            a.  He lived during the reign of Jeroboam II.
            b.  Jesus referred to him as a real person, and his experience 
                with the sea-monster as an actual event in Matthew 12:39-
                40.
            c.  Jesus places Jonah in company with the queen of the 
                South and Solomon.
            d.  Jonah's experience in the sea-monster prophesies the 
                death, burial and resurrection of Jesus.
        2.  Though not specifically stated, Jonah must have written this 
            book since no one else could have known the innermost 
            details of his life that are recorded.
    B.  The background.
        1.  Nineveh was the capital city of Assyria.
            a.  It was founded by Asshur soon after the great flood of 
                Noah's day.
            b.  The Assyrians had a reputation for violence and 
                plundering.
            c.  They were sincerely hated by all other nations because of 
                their savagery in war.
        2.  The people of Nineveh were idolaters and given to putrid 
            immorality.
        3.  The book of Jonah shows that God had an interest in 
            Gentiles even during the Mosaic period.
            a.  God knew of the sins of the Assyrians.
            b.  Their wickedness was his sorrow and their salvation his 
                concern.
            c.  The book of Jonah is a very un-Jewish book.
            d.  God is "a gracious God, and merciful, slow to anger and 
                abundant in lovingkindness."
II.  The Book.
     A.  Chapter one.
         1.  Jonah told to go to Nineveh and condemn it  (vv. 1-2).
         2.  Jonah rebels and attempts to run away (v. 3).
         3.  God sent a terrible storm (vv. 4-6).
         4.  The casting of lots to find the culprit (v. 7).
         5.  Jonah's confession (vv. 8-10).
         6.  Jonah suggests they throw him overboard (vv. 11-15).
             a.  The sailors were reluctant to cast Jonah into the sea.
             b.  They prayed to Jehovah for the life of Jonah.
             c.  As a last resort, they threw Jonah overboard.
         7.  The sailors praised and worshiped Jehovah (v. 16).
         8.  God prepared a great fish to swallow Jonah (v. 17).
     B.  Chapter two.
         1.  In the belly of the great fish, Jonah prayed (v. 1).
         2.  He describes his frightening experience in poetic language 
             (vv. 2-8).
         3.  Jonah repents and promises to keep his vow (v. 9).
         4.  The fish vomits Jonah out on dry land (v. 10).
     C.  Chapter three.
         1.  Jonah again commissioned to go to Nineveh (vv. 1-2).
         2.  Jonah preached in Nineveh (vv. 3-4).
         3.  The people and their king repent (vv. 5-9).
         4.  Jehovah forgave Nineveh (v.10).
     D.  Chapter four.
         1.  The anger of God's prophet (v. 1).
         2.  Jehovah refuses Jonah's prayer for death (vv. 2-4).
         3.  Jonah watches for Nineveh's destruction (v. 5).
         4.  The gourd of God (vv. 6-10).
         5.  God's mercy explained (v. 11).
Jonah

Jonah - a dove, the son of Amittai of Gath-hepher. He was a prophet of Israel, and predicted the restoration of the ancient boundaries (2 Kings 14:25-27) of the kingdom. He exercised his ministry very early in the reign of Jeroboam II., and thus was contemporary with Hosea and Amos; or possibly he preceded them, and consequently may have been the very oldest of all the prophets whose writings we possess. His personal history is mainly to be gathered from the book which bears his name. It is chiefly interesting from the two-fold character in which he appears, (1) as a missionary to heathen Nineveh, and (2) as a type of the "Son of man."
Jonah, Book of - This book professes to give an account of what actually took place in the experience of the prophet. Some critics have sought to interpret the book as a parable or allegory, and not as a history. They have done so for various reasons. Thus (1) some reject it on the ground that the miraculous element enters so largely into it, and that it is not prophetical but narrative in its form; (2) others, denying the possibility of miracles altogether, hold that therefore it cannot be true history.

Jonah and his story is referred to by our Lord (Matt. 12:39, 40; Luke 11:29), a fact to which the greatest weight must be attached. It is impossible to interpret this reference on any other theory. This one argument is of sufficient importance to settle the whole question. No theories devised for the purpose of getting rid of difficulties can stand against such a proof that the book is a veritable history.

There is every reason to believe that this book was written by Jonah himself. It gives an account of (1) his divine commission to go to Nineveh, his disobedience, and the punishment following (1:1-17); (2) his prayer and miraculous deliverance (1:17-2:10); (3) the second commission given to him, and his prompt obedience in delivering the message from God, and its results in the repentance of the Ninevites, and God's long-sparing mercy toward them (ch. 3); (4) Jonah's displeasure at God's merciful decision, and the rebuke tendered to the impatient prophet (ch. 4). Nineveh was spared after Jonah's mission for more than a century. The history of Jonah may well be regarded "as a part of that great onward movement which was before the Law and under the Law; which gained strength and volume as the fulness of the times drew near.", Perowne's Jonah.

Now as this prophecy of Jonah was given at a time when Israel was at the lowest point of depression, when "there was not any shut up or left," that is, confined or left at large, none to act as a helper for Israel, it cannot have been given in Jeroboam's reign, which was marked by prosperity, for in it Syria was worsted in fulfilment of the prophecy, and Israel raised to its former "greatness." It must have been, therefore, in the early part of the reign of Joash, Jeroboam's father, who had found Israel in subjection to Syria, but had raised it by victories which were followed up so successfully by Jeroboam. Thus Jonah was the earliest of the prophets, and close upon Elisha, who died in Joash's reign, having just before his death given a token prophetical of the thrice defeat of Syria (2Ki 13:14-21). Hosea and Amos prophesied also in the reign of Jeroboam II, but towards the closing part of his forty-one years' reign. The transactions in the Book of Jonah probably occurred in the latter part of his life; if so, the book is not much older than part of the writings of Hosea and Amos. The use of the third person is no argument against Jonah himself being the writer: for the sacred writers in mentioning themselves do so in the third person (compare Joh 19:26). Nor is the use of the past tense (Jon 3:3, "Now Nineveh was an exceeding great city") a proof that Nineveh's greatness was past when the Book of Jonah was being written; it is simply used to carry on the negative uniformly,--"the word of the Lord came to Jonah . . . so Jonah arose . . . now Nineveh was," &c. (Jon 1:1 3:3). The mention of its greatness proves rather that the book was written at an early date, before the Israelites had that intimate knowledge of it which they must have had soon afterwards through frequent Assyrian inroads.