1
I. Introduction
A. Date of the Book of Jonah
According to some biblical scholars and commentators the date of the book of Jonah is
not easy to determine. The account in 2 King 14:25 indicates a period of prophet who had lived
around 780 B.C. However, this is not necessarily the time when the book was produced. While it
has often been assumed that Jonah was the author, the narrative is in fact anonymous and has no
direct reference to its author.1
There are some clues that point to a later date. The reference to Nineveh in 3:3 seems to
indicate that the city was only a distant memory in the authors time. But Nineveh fell in 612 BC.
Therefore, B. Eerdsman has argued that to make sense of the story Nineveh must still have been
in existence when it appeared, because a fallen Nineveh contradicts its being spared in the story.2
In addition to this, the way in which the city is spoken of appears to reflect the period
when Nineveh was capital of Assyria, a role it played in the last century of its existence. The City
of Nineveh entered Israels orbit only when the it became the capital of the Neo- Assyrian
Empire in the seventh century. Likewise, Nineveh is viewed not as the capital of the great empire
but as a huge city-state with a constitution which is also reminiscent of the Persian period.3
1
Leslie C. Allen, The Books of Joel, Obadiah. Jonah and Micah (WM. B. Eerdmans Publishing Company
1976) p.176
2
Ibid.
Hans Walter Wolff, trans. Margaret Kohl, Obadiah and Jonah: A Commentary (Augsburg publishing
house, Minneapolis 1977) p. 76
Its colossal size in 3:3 reflects the exaggerated tradition echoed by the fourth century
Ctesias rather than literal fact. The reference to the king of Nineveh in 3:6 instead of to the
standard King of Assyria betrays a remoteness form historical actuality. The Assyrian annals
never use this title.4
It has been stated that the author chose Nineveh as the representative of the nations
although in his own time Nineveh was no longer in existence. That he antedated Israels
connection with Nineveh is a minor point, since he wrote no historical treatise.5
Furthermore, the echo of Persian customs in the book suggests that the author wrote in
the Persian period, between the mid sixth century B.C. and the mid fourth. The participation of
domestic animals in mourning ceremonies (3:8) is mentioned by Herodotus as Persian practice.
The linking of king and nobles in the decree of 3:7 is a characteristic Persian trait rather than
Assyrian.6
Another reason suggests that the book is written in a later date is its linguistic nature.
According to some scholars serves a further argument for a comparatively late date. Scholars are
now much more guarded and hesitant in their appraisal of Aramaisms than many of their
predecessors were. Study of the relations of Aramaic to the Canaanite group of tongues in the
light of the increased comparative material has shown that many of the alleged Aramaisms of the
4
Leslie C. Allen, The Books of Joel, Obadiah. Jonah and Micah p.176
Edited by Rev. Professor Samuel Rolles Driver, D.D., D. Litt, Rev. Alfred Plummer, MA, D.D., Rev.
Professor Charles Augustus Brigss, D.D., D. Litt, The International Critical Commentary On The Holy Sricptures
Of The Old And New Testaments
Hinkcley G. Mitchell, D.D., John Merlin Powis Smisyj, Ph. D., Julius A. Bewer, Ph. D, A Critical and
Exegetical Commentray on Haggai, Zechariah, Malachi and Jonah (Edinburgh 1951)P.
6
Leslie C. Allen, The Books of Joel, Obadiah. Jonah and Micah,p.6
Hebrew bible on which occasionally far reaching critical conclusions have been based are in pure
Canaanitisms or common North West semitic.7
The book also shows disproportionate words which can be found only after the time of
Ezekiel, Chronicles, Ecclesiastes and the book of Daniel. In addition to this, the choice of
particular characteristic expressions suggests the late post exilic era. The historical names also
show that the narrator is not from the pre-exilic period. 8
The apparent use of Jeremiah 18 and Joel 2 in the last two chapters similarly labels the
book as postexilic, especially if the book of Joel is rightly located in the postexilic period. The
book of Jonah was certainly known and accepted by 200 B.C. according to Sir.49:10. It is a
debatable point whether Jonah is cited in the fourth century Tobit 14:4:8. Probably the book is
best assigned to the fifth or fourth century B.C.
B. Literary Genre
The book of Jonah is different from the rest of the minor prophet books for several
reasons. First of all, most of the prophetic books are sets of visions or oracles but in the book of
Jonah there is only one prophetic oracle composed of five words in the original text.
Another reason is the unusual prophetic narrative of the book. Majority of the prophetic
stories in the Old Testament aims to glorify the man of God wherein he serves as the medium
God power and glory but in the book of Jonah the reader will find a different perspective. In the
story Jonah is not a hero. Finally, the book also breaks the pattern of tracing the process wherein
Ibid.
Hans Walter Wolff, trans. Margaret Kohl, Obadiah and Jonah: A Commentary. P.77
the Divine oracle is fulfilled by showing how and why a divine oracle was not fulfilled in
particular the city of Nineveh.9
The element of surprise is one of the best features of book. The journey of Jonah to
Nineveh to deliver the message is unusual incident because prophetic oracles were normally
spoken on the prophets native soil for the benefits of his fellow countrymen.10
Another surprise is Jonahs refusal to carry his prophetic responsibility. Unlike Moses,
Elijah and Jeremiah who indeed first hesitated from their assignments, Jonahs refusal goes
beyond their hesitation. the violent storm, the submarine-like fish in which Jonah survives as he
composes a song, the mass conversion of Nineveh, the magic plant are not common features of
OT prophetic narratives. These surprises suggest that the authors intention is other than simply
to describe historical facts. Likewise, it is to get the attention and focus on the message by means
of a string of improbabilities.11
Aside from the elements of surprise one of the interesting features of the book is its Old
World atmosphere. In chapter 3:4 the overturning of Nineveh is like a retelling of Sodom and
Gomorrah (Gen.19:25, 29). The collective punishment is reminiscent of the destruction of those
cities and flood. Likewise, the moral charge of violence is one that features in Gen. 6:11, 13.
Jonahs role is that of the divine messengers sent to announce the destruction of Sodom.12
This modeling of the story upon the old genesis narratives leads one to question the
nature of its links with narratives of 1, 2 Kings and elsewhere. If the author intent to imitate a
9
Leslie C. Allen, The Books of Joel, Obadiah. Jonah and Micahp. 176
10
Ibid.
11
Ibidp.177
12
Ibid
prophetic narrative presenting it as if it were an old story culled from a prophetic collection then
it would explain both the echoing of prophetic motifs and the way the narrative consistently
pushes beyond anything that has gone before. It is significant that the elements of surprise and
hyperbole are characteristics of the parable.13
There is another interesting element that highlights the book of Jonah and that is the
echoing experiences or statements of particular prophets in a different key from the original.
First, in 4:4,8 Jonah is portrayed as a parody of Elijah (1K. 19:4). Second, Jonahs 3:9; 4:2 looks
like quotations from probably postexilic Joel 2:13, 14. The explanation behind this suggests that
the narrator is copying not because of his deficiency in narrative skill, still less as an act of
plagiarism, but in order to create a contrast with the past or to use accepted truth as a religiopsychological stepping stone to an unwelcome revelation.14
Majority of the commentators would conclude that the genre of the book of Jonah is best
described as a parable. Likewise, its literary tone is also a parody or satire because Jonah is made
to appear a ridiculous figure whose part none would be prepared to defend. With his narrow
pretensions and uncharitable grudges he pits himself against the very will of God, only to be cut
down to size and exposed as self centered and self righteous. Behind him must stand a group of
people whose mouthpiece Jonah is or whom Jonah caricatures, as surely as the Pharisees stand
behind the elder brother of Lk. 15:11-32.15
The two part nature of the story is paralleled in the parable of the unforgiving servant.
Jonah too is a sinner saved by divine grace, who will not allow that pagan sinners may be
13
Ibid
14
Ibid
15
Ibid
recipients of the compassion to which he owes his own life. There are extensive parallels
between the parable of the prodigal son and that of Jonah. Ninevehs sin is confronted by the
great love of God; Ninevehs repentance is met by the forgiveness of God. The story of Jonah
counterparts in the parable that Jesus told against the scribes and Pharisees.16
The book of Jonah is also interpreted as historical. The church fathers who mostly used
Jonah symbolically admitted its historicity. However there were those doubted it like Gregory of
Nazianzus in the fourth century and Theophylact in the eleventh century. Martin Luther viewed it
as non historical. At present both the Roman Catholic and protestant circles that maintains the
historicity of the book with a fervor that assumes that its inspiration and authority depend upon
it.17
Several scholars have defined the book of Jonah in terms of Jewish Midrash. Midrash
was a typically rabbinic method of instruction which used a scriptural text as a peg upon which
to hang some moral or psychological observation in what strikes us as a fanciful manner. it was
the rabbis tool for making sermons and for enhancing moral lessons and increasing faith. Karl
Budde first considered Jonah a Midrash on 2 King 14:25. he has been followed by wellhausen,
Loretz, Delcor, Knight and Trible. 18
The story has also been regarded as an allegory. Parables vary in the amount of
allegorical material they contain. Some scholars would say that Jonah means dove in Hebrew is a
symbol for Israel. Jonahs stay in the fish is the period of punishment in exile when Babylon
swallowed Israel, the plant stands for Zerubbabel. However this approach was generally
16
Ibid p. 178
17
Ibid
18
Ibid
abandoned for varied reasons because some parts of the story do not fit into any allegorical
framework. Likewise it is doubtful whether dove is symbolical name for Israel in the OT.19
Furthermore, the fish episode part of the story aside from being unique and unparallel,
turns out to be a common story the world over. Frobenius and later H. Schmidt have shown that a
narrative according to which a man was swallowed by a monster, remained a long time inside of
it and came out later safe and sound, was told among many peoples.20
Maritime peoples naturally spoke of a large fish or another sea monster, inland peoples of
wolf or bear or dragon or some other animal. The mode of deliverance varied, through
sometimes it was the same as in the story of Jonah. The story of Jonah is one of a large number
which Frobenius calls Jonah-stories.21
The story of Jonah is altogether different from those others. They are mostly mythical
stories about the sun, his is a prophetic story pervaded by the truest spirit of Israels religion. The
author did not include the mythical element. He uses the fish episode merely in order to bring
Jonah back to the land. If he had not known any of those stories, he might perhaps have taught of
a different means of delivering Jonah.22
19
Ibid.
20
Edited by Rev. Professor Samuel Rolles Driver, D.D., D. Litt, Rev. Alfred Plummer, MA, D.D., Rev.
Professor Charles Augustus Brigss, D.D., D. Litt, The International Critical Commentary On The Holy Sricptures
Of The Old And New Testaments
Hinkcley G. Mitchell, D.D., John Merlin Powis Smisyj, Ph. D., Julius A. Bewer, Ph. D, A Critical and
Exegetical Commentray on Haggai, Zechariah, Malachi and Jonah. p. 6-7
21
Ibid
22
Ibid
The ancient Jews just like the other oriental people loved romance. The author of the
book knew this well. Other prophets had told parables and had gained hearing when otherwise it
would have been impossible. The great teachers of the postexilic Judaism made frequent use of
stories as a means of teaching. He had a great lesson to teach, a lesson which must not fall on the
deaf ears.23
The great prophets had taught that Yahweh is not only Israels God but the God of the
whole world, for He is interested not only in Israel but in all the nations of the world, and that
His love goes out to them all. He punishes sin whenever he finds it, among the nations as well as
in Israel. But He does not desire the death of the sinner but that he repents and lives. And so he
warns them all of the inevitable punishment that must come, if they continue in sin, and He
hopes that they will turn in true repentance and be saved.24
The author also used folkloristic elements for his story but knowing why he should have
taken Jonah as the hero of his story is difficult to know. There had been a prophet Jonah of GathHepher in Zebulon, identitified most probably with Mesehed in Galilee, three miles north-east
from Nazareth. He had predicted victory to Jeroboam II in the ninth century B. C. according to 2
King 14. Nothing else is known to him.25
C. The Book of Jonah in the Canon
In the advent of 2nd century the book of Sirach refers to Isaiah, Jeremiah, Ezekiel and
Job then followed by the twelve prophets. It is assumed that the book of the twelve prophets was
already in existence at that time. Therefore, the book of Jonah must then have already been a part
23
Ibid. p. 7
24
Ibid.
25
Ibid. p. 8
of the Prophetic writings regardless of its difference from all others. The book of Jonah is not a
collection of prophetic sayings; rather it is a self contained story about the prophet with only
single, brief prophetic saying.26
In the Hebrew Canon it was fifth place because of chronology and content. The editors
identified Jonah in the second book of kings 14:23 -25 as the prophet with similar name of Jonah
and had lived at the time of King Jeroboam II. In the Septuagint, the earlier prophets were
ordered according to the length of the books. Both canons placed Jonah after Obadiah for
different reasons. In the former canon Obadiah was considered earlier than Jonah because the
prophet Obadiah was identified by the compilers and editors with the Obadiah who was the
steward at Ahabs court in the time of Elijah and this Obadiah was earlier than the Jonah
mentioned in the second book of Kings.27
D. The Character of Jonah
Neither the book of Kings nor the chronicles tell anything about him. It seems that his
name attracted the author especially appropriate for his purpose, for Jonah means dove and dove
had become a symbolic name for Israel. The author needed a representative name and Jonah
suited his purpose. other explanations state that because his father was named Amittai and
connected with Emeth meaning truth attracted him also: the son of truth, having the truth of God,
the true religion which indeed Israel have, but which it did not wish to share with others.28
26
Hans Walter Wolff, trans. Margaret Kohl, Obadiah and Jonah: A Commentary. p. 75- 76
27
Ibid
28
Edited by Rev. Professor Samuel Rolles Driver, D.D., D. Litt, Rev. Alfred Plummer, MA, D.D., Rev.
Professor Charles Augustus Brigss, D.D., D. Litt, The International Critical Commentary On The Holy Sricptures
Of The Old And New Testaments.
10
The author needed a representative name and Jonah suited his purpose. other explanations state
that because his father was named Amittai and connected with Emeth meaning truth attracted
him also: the son of truth, having the truth of God, the true religion which indeed Israel have, but
which it did not wish to share with others.
This Jonah was a nationalistic prophet and therefore a good representative of this narrow
exclusive tendency: he lived at the time of Assyrian [Link] author also chose Nineveh as the
representative of the nations although in his own time Nineveh was no longer in existence. That
he antedated Israels connection with Nineveh is a minor point, since he wrote no historical
treatise. It has been assumed even by some scholars who do not take the story as a record of
literal facts that traditions concerning Jonah had been handed down of a trip abroad attended by
great dangers, or even of a mission to Nineveh and of his wonderful success there. 29
E. Theology
Men have been looking so hard at the great fish that they have failed to see the great God.
it is the greatness of Israels God that is the burden of the book. Very much of its theology
radiates out from the two creedal confessions of Jonah in 1:9; 4:2. The narrative is largely an
application of the significance of this traditional material in easily digestible form.30
Yahweh is the creator of the world, maker of land and sea. This universal sovereignty is
displayed in the first two chapters, where the hurricane, the stormy sea and the enormous fish are
Hinkcley G. Mitchell, D.D., John Merlin Powis Smisyj, Ph. D., Julius A. Bewer, Ph. D, A Critical and
Exegetical Commentray on Haggai, Zechariah, Malachi and Jonah. p. 3-4
29
Ibid.
30
Leslie C. Allen, The Books of Joel, Obadiah. Jonah and Micah. p192- 193
11
represented as but minions in the service of the divine will. This divine will is presented first in
the traditional terms as the condemnation of a foreign city for flouting a natural law, Gods moral
law. The divine power is used for a moral end. Yahweh is the judge of all the earth (Gen.18:25)
and upon the nations is placed the obligation of moral obedience.31
Yahweh is also the God who delivers. First the gentile seamen are saved from perishing
in the storm. There is no wanton destruction, no waste of valuable human life. Yahweh is no
arbitrary Herod who slew all to slay one. He drives no pleasure form death of anyone; he is no
saints. He is the God of the loving world; it is his prime concern sustains the lives of his
creatures. This is a natural corollary of the doctrine of creation. But the author takes his
representation of God a significant step forward in introducing the deliverance of Jonah. Justice
demanded the death of Jonah for rebellion and desertion; mercy prevails and grants a new lease
on life. The amazing grace of Yahweh, typified in the fish, would be no theological novelty to the
listening circle, for his forgiveness and forbearance are attested throughout the Old Testament.32
31
Ibid.
32
Ibid.
12
II. THE EXEGETICAL ANALYSIS: JONAH 1:4-17
The Lord hurled a great wind on the sea and there was a great storm on the sea so that the ship was about to break
up. Then the sailors became afraid and every man cried to his god, and they threw the cargo which was in the ship
into the sea to lighten it for them. But Jonah had gone below into the hold of the ship, lain down and fallen sound
asleep. So the captain approached him and said, How is it that you are sleeping? Get up, call on your god. Perhaps
your god will be concerned about us so that we will not perish.
Each man said to his mate, Come, and let us cast lots so we may learn on whose account this calamity has struck
us. So they cast lots and the lot fell on Jonah. Then they said to him, Tell us, now! On whose account has this
calamity struck us? What is your occupation? And where do you come from? What is your country? From what
people are you? He said to them, I am a Hebrew, and I fear the Lord God of heaven who made the sea and the dry
land.
Then the men became extremely frightened and they said to him, How could you do this? For the men knew that
he was fleeing from the presence of the Lord, because he had told them. So they said to him, What should we do to
you that the sea may become calm for us?for the sea was becoming increasingly stormy. He said to them, Pick
me up and throw me into the sea. Then the sea will become calm for you, for I know that on account of me this great
storm has come upon [Link], the men rowed desperately to return to land but they could not, for the sea was
becoming even stormier against them. Then they called on the Lord and said, We earnestly pray, O Lord, do not let
us perish on account of this mans life and do not put innocent blood on us; for You, O Lord, have done as You have
pleased.
So they picked up Jonah, threw him into the sea, and the sea stopped its raging. Then the men feared the Lord
greatly, and they offered a sacrifice to the Lord and made vows.
And the Lord appointed a great fish to swallow Jonah, and Jonah was in the stomach of the fish three days and three
nights.
A. 1:4 THE PERIL OF THE SHIP: The Lord hurled a great wind on the sea and there was
a great storm on the sea so that the ship was about to break up.
13
Storms over the seas fascinated literary mind for antiquity; for beyond finding in them
excellent opportunity to use language dramatically, storms permitted the writer to ponder the
cosmic significance behind the cataclysms by singly or successively contrasting the benevolence
accorded the survivor to the punishment meted out to the ship wrecked.33
Survivors of the storm felt themselves graced by the gods. In some cases their experience
was recalled for purely personal gains. Mariners sketched pictures of their experiences on
wooden plates that, when worn around the neck, elicited both wonders and coins from
passersby.34
But others saw in their survival signs of divine election higher call. Thus, in his
autobiography Josephus recalls how a storm interrupted his journey to Rome when on a mission
to save fellow priests from an unjust prefect.35
Yahweh pursues Jonah in a terrible storm. The sailors try to save the ship first by prayer
then by lightening it as much as possible. Jonah, who had fallen asleep in a corner of the lower
deck, is also ordered by the captain to pray to His God. 36On this verse Jonah was shown that he
33
Jack M. Sasson, The anchor Bible of Jonah A new translation with Introduction, Commentary and
interpretation, (Double Day 1990) p.90 -91
34
Ibid
35
Ibid
36
Edited by Rev. Professor Samuel Rolles Driver, D.D., D. Litt, Rev. Alfred Plummer, MA, D.D., Rev.
Professor Charles Augustus Brigss, D.D., D. Litt, The International Critical Commentary On The Holy Sricptures
Of The Old And New Testaments
Hinkcley G. Mitchell, D.D., John Merlin Powis Smisyj, Ph. D., Julius A. Bewer, Ph. D, A Critical and
Exegetical Commentray on Haggai, Zechariah, Malachi and Jonah. p. 32-33
14
cannot escape God. Yahweh sends a terrible storm upon the sea not long after the ship had left
Joppa. The author describes a terrible danger. The ship was threatened to break in pieces whether
by the force of the waves or by being driven upon the reefs which make the Palestinian cost so
dangerous, the author does not say. 37
Likewise, the author uses vivid word to represent the ship animate being, agitated, full of
fear. In the story the storm was so strong that the seamen became frightened. They were not
Hebrews but probably Phoenicians, some may have been of other nationalities. They invoked the
help of their various deities, each one crying to his own god. After the instinctive impulse to pray
they at once set work to do all they could to save the ship. They threw over board the tackle and
utensils in order to get relief from the burden of anxiety which lay upon them. The Hebrew
thinks of the weight as resting as a burden on the mind.38
St. Jerome stated that the flight of the prophet may be reffered to that of man in general,
who despising the commands of God, departed from him and gave himself to the wordl, where
subsequently through the storma of ill and the wreck of the whole worlf raging against him, he
was compelled to feel the presence of God and to return to him whom he had fled. It is therefore
understtof that those things by which men think for their good when against the will og God are
turned to destruction. Help will not only benefit those to whom it is given, but to those who give
it are alike crushed.39
37
Ibid.
38
Ibid.
39
Edited by Alberto Ferreiro, general Editor: Thomas C. Oden, Ancient Christian Commentary On Scripture,
Old Tetstament, The 12 Prophets (Institute of Classical Christian Studies, Intervarsity Press Downers grove, Illinois
2003) quoting PMPC 1:398- Commentary on Jonah. p.132 -133
15
B. 1:5 THE SAILORS CRY OUT AND ATTEMPTS TO LIGHTEN THE SHIP. Then the
sailors became afraid and every man cried to his god, and they threw the [b]cargo which was
in the ship into the sea to lighten it for them. But Jonah had gone below into the hold of the
ship, lain down and fallen sound asleep.
The author uses vivid word to represent the ship animate being, agitated, full of fear. In
the story the storm was so strong that the seamen became frightened. They were not Hebrews but
probably Phoenicians, some may have been of other nationalities. They invoked the help of their
various deities, each one crying to his own god. After the instinctive impulse to pray they at once
set work to do all they could to save the ship. They threw over board the tackle and utensils in
order to get relief from the burden of anxiety which lay upon them. The Hebrew thinks of the
weight as resting as a burden on the mind.40
Jonahs unconsciousness or sleep is important according to some commentators because
it explains what Jonah was doing in the hour of danger. It satisfies the reader or listeners
curiosity and prepares for the graphic and interesting interview of the captain with Jonah. The
captain in going all over the ship came upon the sleeping Jonah in his corner on the lower deck.
40
Edited by Rev. Professor Samuel Rolles Driver, D.D., D. Litt, Rev. Alfred Plummer, MA, D.D., Rev.
Professor Charles Augustus Brigss, D.D., D. Litt, The International Critical Commentary On The Holy Sricptures
Of The Old And New Testaments
Hinkcley G. Mitchell, D.D., John Merlin Powis Smisyj, Ph. D., Julius A. Bewer, Ph. D, A Critical and
Exegetical Commentray on Haggai, Zechariah, Malachi and Jonah. p 32-33
16
He was astonished that is why he shouts: What do you mean by sleeping! How can you sleep in
such a storm! Get up and pray to thy God!41
St. John Chrysostom said they threw overboard the wares that were in the ship into the
sea; but the ship was not getting any lighter, because the entire cargo still remained within it, the
body of the prophet, the heavy cargo, not according to the nature of the body but from the the
weight of sin.42
C. 1:7 THEY CAST LOTS: Each man said to his mate, Come, and let us cast lots so we
may learn on whose account this calamity has struck us. So they cast lots and the lot fell on
Jonah.
Pagan men were compelled by a storm to seek by lot the source of their danger. Matthias
was chosen by lot so that their choice of the apostle would not appear to be out of harmony with
the command of the law, where it was ordered that the high priest be sought.43
D. 1:9 JONAH CONFESSES FEAR OF GOD THE CREATOR: He said to them, I am a
Hebrew, and I fear the Lord God of heaven who made the sea and the dry land.
The captain does not recognize Jonah as a Hebrew nor does he mention the name of
Jonahs God. Still less does he recognize him as a prophet whose prayer would be especially
efficacious. He wants him to do something and not lie around and sleep. The attention of the
41
Ibid
42
Edited by Alberto Ferreiro, general Editor: Thomas C. Oden, Ancient Christian Commentary On Scripture,
Old Tetstament, The 12 Prophets. p. 132-133
43
Ibid. quoting CS 117:20 Commentary on the Acts of the apostles
17
deity is called to the suppliant of his prayer. There is no hint that the captain thought that Jonah
had intentionally refrained from praying and that he feared that Jonahs defiance of God was
ominous. The narrator does tell whether Jonah obeyed the command. It is interesting to note that
the strangers God is willing to help them all, if only his attention is directed to their need.44
St. Gregory of Nazianzus stated that it was not likely that such a prophet should be
ignorant of God, which was to bring about, by means of threat, the escape of the Ninevites from
the threatened doom, according to his great wisdom and unsearchable judgments and according
to his ways which are beyond our finding out. To think that Jonah hoped to hide himself at sea
and escape by his flight the great eye of God is surely utterly absurd and stupid, and unworthy of
credit, not only in the case of a prophet but even in the case of any sensible person, who has only
a slight perception of God, whose power is over all.45
E. 1:11 THE STORM INTENSIFIED: So they said to him, What should we do to you that
the sea may become calm for us?for the sea was becoming increasingly stormy.
St. John Chrysostom stated that as soon a Jonah set foot on the ship, the ocean raised its
waves up high ad raised itself to a great height. and just as a considerate handmaid, discovering
that her fellow slave has run away because he stole something of her masters does not revolt as
44
Edited by Rev. Professor Samuel Rolles Driver, D.D., D. Litt, Rev. Alfred Plummer, MA, D.D., Rev.
Professor Charles Augustus Brigss, D.D., D. Litt, The International Critical Commentary On The Holy Sricptures
Of The Old And New Testaments
Hinkcley G. Mitchell, D.D., John Merlin Powis Smisyj, Ph. D., Julius A. Bewer, Ph. D, A Critical and
Exegetical Commentray on Haggai, Zechariah, Malachi and Jonah. p.32-33
45
Edited by Alberto Ferreiro, general Editor: Thomas C. Oden, Ancient Christian Commentary On Scripture,
Old Tetstament, The 12 Prophets quoting In defense of His flight to Pontus, Oration 2. 107.
18
previously mentioned but submits the individuals who captured him to myriads of troubles until
she seizes him and brings him back, likewise, the ocean found her fellow slave and recognized
him.46
Paulinus of Nola states that Jonah teaches us that the sea and stars are moved under gods
control. By vainly seeking to flee from God the controller of all things whom none can escape,
he aroused the anger both sky and sea. The nature which belongs to God, realized that Jonah was
revolting and it was afraid to play conspirator by transporting the guilty man safely through its
domain; it chained the runaway with winds and waves.47
F. 1:12-13 THROW ME INTO THE SEA; BUT SAILORS ROW TOWARD LAND: He
said to them, Pick me up and throw me into the sea. Then the sea will become calm [g]for
you, for I know that on account of me this great storm has come upon you. However, the
men [h]rowed desperately to return to land but they could not, for the sea was becoming even
stormier against them.
St. John Chrysostom affirms that god made these things happen to Jonah so that he might
learn from them to be a lover of humanity and be subdued. God wanted him to be like the sailors
that when they discover who was responsible for the evils they are experiencing did not
condemn. But the prophet who have no charge brought against the people of Nineveh complete
annihilation.48
46
Ibid. quoting Homilies on repentance and Almsgiving 5.3.8
47
Ibid quoting Poem 22.
48
Ibid.
19
G. 1:14 THE SAILORS CRY OUT TO THE LORD: Then they called on the Lord and said,
We earnestly pray, O Lord, do not let us perish on account of this mans life and do not put
innocent blood on us; for You, O Lord, have done as You have pleased.
St. John Chrysostom states that the ships pilot understood from his experience that the
storm was not a usual one, but that the blow was God sent, and that the billowy ocean was vastly
superior to human skill and that the hands of the helmsman were of no advantage. The one who
governs the whole world and the assistance from above was critical. For this reason, they
abandoned the sails, ropes and everything else; they threw their hands back to themselves and
raised them to heaven and entreated to God.49
H. 1:15 THEY CAST JONAH INTO THE SEA: So they picked up Jonah, threw him into the
sea, and the sea stopped its raging.
St. Jerome said that the text does not say they seized him or that they threw him in, but
that they took him or that they threw him in, but that they took him, carrying him as one
deserving respect and honor. They cast him into the sea not in repugnance rather submitting him
into their hands. The sea stopped its turmoil because it found what it sought. 50
He continued that when one continues as a fugitive and keeps running away sooner or
later he is caught and stops his running and whatever was chasing him stands still. It is similar
with the sea, which absent Jonah was irritated. but as soon as it lays hold of what is at the center
of its desire it rejoices to have it and from that Joy it returns to tranquility. In the same manner
after the passion of our Lord, there is a world that is calm with faith.51
49
Ibid
50
Ibid p. 134
51
Ibid.
20
I. 1:17 A Great Fish Swallows Jonah: And the Lord appointed a great fish to swallow Jonah,
and Jonah was in the stomach of the fish three days and three nights.
The apostolic constitutions states that it is also the duty of the bishop tpo follow the
examples of those that have gone before them and to apply their judgments skillfully to the cases
of those who want words of consolation.52
It is reasonable that in their administration of justice they should follow the will of God.
As god deals with sinners and with those who return, they should act accordingly in their
judging. When God had caused Jonah to e swallowed by the sea and the whale, when he prayed
to god out of the belly of the whale he retrieved his life from the corruption.53
III. Theological Reflection, Relevance and Application
Audience: Religious
52
Ibid.
53
Ibid
21
The book of Jonah chapter one verse four says that The Lord hurled a great wind on the
sea and there was a great storm on the sea so that the ship was about to break up. In the Bible
the storm is a symbol of many different things. In John 3:8, Non-destructive wind is an
appropriate picture of the presence of God because God is powerful, yet unseen In Acts 2:2 When
Gods Spirit came at Pentecost the accompanying sign was the sound of a mighty rushing wind. God is
not a storm, but storms remind us that there are forces so much stronger than us. A strong storm is a
reminder that we need a God who is stronger than the storm. And when we see someone rescued from a
storm, it reminds us of the salvation of God.
Pastor Rick Warren said that The Bible teaches us that there are three kinds of storms in
life: storms that we bring on ourselves, storms that God causes , and storms that other people
cause . When we are the innocent party in a crisis, that last kind of storm is especially hard to
take.
The storms that we bring on ourselves are cause by our wrong decisions. While running
from God, the prophet Jonah boarded a ship and set sail for Tarshish to flee from God because he
did not want to go to Nineveh and preach what the Lord had told him. (Jonah 1:1-3) So The
Lord caused a violent storm to occur that threatened the ship and the lives of all that were on
board.
Today we refer these storms to the bad times and trouble of life. Rev. Wendell Wharton
stated in his blog that if we are not currently going through a storm, then either we are just
coming out of one or you are about to enter into one. He added that we all experience storms but
what we do not realize is that some of the storms that we endure, we bring on ourselves. His
advice was that If we would obey The Word of God, then God would not have to punish us and
our lives would be much more peaceful.
22
The storms that God causes can help us. According to Bishop Anthony B. Taylor No
person who lives long enough makes it through this life without eventually having to face storms
too powerful for him to handle on his or her own. Some of these are personal disasters more
devastating than anything nature could ever send our way. He added that when we embrace
suffering that serves Gods purposes, the sacrifices we have to make may be very great and even
tragic, but unlike other storms, these storms that are the price of faithfulness do not lead to
disaster. When we embrace with love whatever cross God has picked out specifically for you,
that cross becomes redemptive in your own life and in the lives of others.
There are storms cause by other people. There are some storms created by others. We are
all prone to self justification and attempts at blaming others for our problems. But still there are
some storms that cause by other people.
As consecrated persons living in the community it is unavoidable that we will experience
storms in our lives. And it is asked from us that we should have a strong faith to endure these
storms of life. These storms will sometimes lead us to where God wants us to be. We just need to
seek and accept his will in our loves everyday.
WORKS CITED
23
Leslie C. Allen, The Books of Joel, Obadiah. Jonah and Micah (WM. B. Eerdmans Publishing
Company 1976)
Hans Walter Wolff, trans. Margaret Kohl, Obadiah and Jonah: A Commentary (Augsburg
publishing house, Minneapolis 1977)
Edited by Rev. Professor Samuel Rolles Driver, D.D., D. Litt, Rev. Alfred Plummer, MA, D.D.,
Rev. Professor Charles Augustus Brigss, D.D., D. Litt, The International Critical Commentary
On The Holy Sricptures Of The Old And New Testaments
Hinkcley G. Mitchell, D.D., John Merlin Powis Smisyj, Ph. D., Julius A. Bewer, Ph. D, A
Critical and Exegetical Commentray on Haggai, Zechariah, Malachi and Jonah (Edinburgh
1951)P.
Jack M. Sasson, The anchor Bible of Jonah A new translation with Introduction, Commentary
and interpretation, (Double Day 1990) p.
Edited by Alberto Ferreiro, general Editor: Thomas C. Oden, Ancient Christian Commentary On
Scripture, Old Tetstament, The 12 Prophets (Institute of Classical Christian Studies, Intervarsity
Press Downers grove, Illinois 2003) quoting PMPC 1:398- Commentary on Jonah. p.