This is a story that is masterfully written in order to present the covenantal message of its author. This story is divided into two major acts, the first of which is introduced in 1:1-3 and runs through 2:10. This act has three separate scenes: (1) The setting (1:1-3) which prepares the reader for everything that follows. (2) The storm (1:4-16), a bottle scene that is contained to the ship which Jonah boarded in v. 3. And (3) The stomach of the fish (1:17-2:10) where Jonah finally comes to understand the point of his mission.
The Setting (vv. 1-3)
The setting for Jonah’s first act well represents the whole book as it is a perfect blend of prophecy and narrative.
The Prophetic Introduction (v. 1)
“And it happened that the Word of Yhwh came unto Jonah the son of Amittai saying.”
The phrase “and it happened” or “and it came to be” (וַיְהִי) is a common introductory formula (Josh. 1:1; Judg. 1:1; 1 Sam. 1:1; 2 Sam. 1:1; 2 Kings 1) and exactly what one might expect when hearing Jonah for the first time. That the Word of Yhwh (דְּבַר־יְהוָה אֶל) came to Jonah is also not surprising, as this is again a common theme throughout the Old Testament. Part of this thread is the ever-growing suspicion that “the Word of Yhwh” is not a mere voice or impersonal force so much as it is a person. Nevertheless, this prophetic book begins with a true prophetic introduction.
The Prophetic Commission (v. 2)
“Arise! Go to Nineveh the great city and cry against it. Because their wickedness has come up to My presence.”
The Word of Yhwh came to commission the prophet Jonah for a specific mission. The mission can be understood and broken down with the three imperatives used to deliver this message: arise (קום), go (הלך), and cry/call (קרא). These imperatives also carry a familiar tone and echoes previous commands to the patriarchs (Gen. 13:17; 31:13; 35:1) and prophets (1 Sam. 16:12; 1 Kings 17:9; 19:5, 7: 21:18; 2 Kings 1:3; Jer. 13:4, 6; 18:2; Ezek. 3:22). There is no mistaking the fact that this is a prophetic commissioning in progress.
The object of Jonah’s prophetic mission is here revealed as Nineveh the great (גָּדּוֹל) city. Not only was Nineveh the center of the Assyrian empire but was truly the largest city in the world at this time. What Jonah is to do when he gets there is less obvious. The Word of Yhwh is here recorded as commanding Jonah to cry against it (וּקְרָא עָלֶיהָ) but this statement offers more questions than answers. That this is a negative message and thus Jonah is to cry against Nineveh is assumed by the reason introduced in the following clause, rather than a plain reading of the text. The preposition עַל can be used in an adversative sense (against) though it is more commonly translated as “on”, “over”, or “upon”. Without more clarity, there is a nagging suspicion if against truly means against.
To this we might add that there is no content given to Jonah to cry. Nothing is stated regarding what Jonah is to say when he gets to Nineveh. This is a most curious introduction, for it seems that we, the readers, are missing some key information. Nonetheless, the commission moves forward without pausing for breath. The rationale behind this mission is Nineveh’s wickedness (רָעָה) and that it has come up before Yhwh’s very presence. Not that some wickedness escapes Yhwh’s notice, but this statement echoes Yhwh’s conversation with Abraham concerning Sodom and Gomorrah (Gen. 18:17 ff.). The reason Yhwh is sending Jonah to Nineveh is that their wickedness had reached a point of no return. This has the appearance of a condemnation mission where the prophet preaches immediate doom to his audience. If so, this is the first time that a prophet is commissioned to travel to a foreign land in order to condemn it. Normally, such oracles against foreign nations were given within the relative safety of the prophet’s home turf. One might say that this has the appearance of a unique and privileged opportunity for Jonah. These observations make what follows even more puzzling.
The Prophetic Resignation (v. 3)
“And He arose to flee to Tarshish, from the presence of Yhwh. And he went down to Joppa and found a ship going to Tarshish. And he paid its fair and went down in to it to go with them to Tarshish, from the presence of Yhwh.”
The many ironies and surprises in Jonah begin here. The prophet’s response begins as one might expect. He is commanded to arise (קוֹם) and so he arose (וַיָּקָם). Yet rather than going to Nineveh the great city, Jonah arose for the purpose of fleeing to Tarshish. From Galilee, Nineveh lay some 800 miles to the east along the Tigris River near modern day Mosul Iraq. Tarshish was a Phoenician sea port in southern Spain, some 3,000 miles in the opposite direction in southern Spain. Tarshish is literally on the edge of the known world. It is hard to imagine a place further away. Jonah intends to go to the far side of the world away from the presence of Yhwh (מִלִּפְנֵי יְהוָה). It is more than a little ironic that while Nineveh’s wickedness comes up to Yhwh’s presence (לְפָנָי) Jonah flees from Yhwh’s presence (מִלִּפְנֵי). More questions flood our minds, not the least of which is “how can Jonah think that he can possibly flee from the presence of the omnipresent God?”. The answer is: he doesn’t. Jonah is not hiding from God. He’s resigning his commission.
It is impossible to overstate the seriousness of this realization. Jonah is not just quitting his vocation but is forfeiting all rights and privileges associated with his office, his people, and his country. Yhwh made it very clear that His people were to hold dear the place where He was going to make His presence to dwell (i.e., Jerusalem – Deut. 12:18; 14:23; 15:20). Yhwh’s presence in the tabernacle and later the temple is directly tied to covenantal realities and promises. To flee Yhwh’s presence is to flee from the blessings of the covenants. Just as the rebellious north fled the blessings contained in the Davidic Covenant when they separated from Jerusalem and David’s line, so Jonah is fleeing the blessings of the covenant. He is walking, nay, running from blessings headlong into cursing. Jonah is a perfect representation of Israel as she was in the 8th century BC.
The emphasis of this flight from fidelity is highlighted by the arrangement of this verse. There is an emphasis on Tarshish, the destination of the rebel, and the fact that the rogue prophet continues to “go down”, descending into mutiny.
The destination (Tarshish) is at the beginning, middle, and end of the verse. The objective of fleeing the presence of Yhwh begins and concludes it. The details in the middle (the location of Tarshish, the cost of the fair, the port of Joppa, etc.) seem rather insignificant with these realities hanging in front of us. Yhwh’s prophet has resigned. The looming question in everyone’s mind is, why? One would think that this is a plum assignment that Jonah would jump at and yet he turns on his heel and runs as far away as possible in the opposite direction. Why? One can spend a lot of time speculating, or read ahead in order to gain some insight, but these approaches are unhelpful and utterly miss the point. No reason is given because the reader/audience is not supposed to know. This needs to be a burning question in our minds and is purposefully left unanswered at this point. Jonah’s actions demand an explanation and yet none is given. That is precisely the point. This is a masterful attempt to draw the audience in.
The Storm (vv. 4-16)
The drama in vv. 4-16 is arranged in a chiasm, a well-balanced stream that ebbs until the center is reached in v. 9 only to flow out through v. 16. With Jonah’s confession as the continental divide, each previous point is paired with a corresponding point that follows.
This arrangement begins with Yhwh hurling a wind upon the sea, causing a storm. That storm provides the context for the rest of this narrative section. The language is carefully chosen and masterfully woven together. Within the first two verses (vv. 4-5), the reader is introduced to the major terms that drive the story: hurled (טול), the sea (הַיָּם), great (גָּדוֹל), feared (ירא) and cry (קרא).
Yhwh Hurls a Storm (v. 4)
“And Yhwh hurled a great wind unto the sea, and there was a great storm on the sea; so the ship planned to break up.”
The Hebrew is fascinating here as the two key players in this verse are (1) Yhwh, and (2) the ship. Stated simply but purposefully, it is now known that Yhwh is the cause behind this great wind which caused a great storm. Jonah uses two anthropomorphic expressions for his two main characters as Yhwh hurls (טול) a great wind upon the sea and the ship itself considers/plans (חשׁב) to break up. This not only communicates the severity of the storm but implies that even the inanimate ship knows what is going on. The ship supposes that it is futile to resist this great storm and is ready to throw in the towel. The ship is more aware of what is going on than the other thinking and reasoning creatures in the scene.
The Crew’s Failed Counter-Hurl (v. 5)
“And the sailors were afraid, and they cried out each man to his god, and they hurled the items which were on the ship unto the sea, to lighten it on their behalf; yet Jonah had gone down unto the remote part of the ship, and he laid down and went to sleep.”
The scene is of complete panic. That veteran mariners are afraid is a testament to the ferocity of the storm. Any sense of unity is completely broken as each individual cries out to his own god. This is a truly cosmopolitan crew with men from all over the Mediterranean coastline representing a variety of religions. They have already abandoned their skill and knowledge of the sea as a means of escape. Only divine assistance will prevail.
A second use of the verb “to hurl” (טול) enters the text as the sailors attempt to sort of counter-hurl to Yhwh’s great wind. The Hebrew is not so precise as to suggest that they threw the ships rigging and tackle into the sea and is literally translated as “utensils” or even “things”. They threw stuff into the sea. At this point there are two things to note. First, among this stuff would be the ship’s cargo. A trip to the far side of the world would not have been attempted unless there was an immense profit to be made. All chance of profit is not only lost but it is quickly and willfully discarded. They don’t care about the money they’re losing. They just want to live. Second, flow of the narrative presents their counter-hurl as a kind of offering or counteroffer. Yhwh hurled (טול) a great wind unto (אֶל) the sea. The sailors respond by crying unto (אֶל) their gods and hurling (טול) their stuff unto (אֶל) the sea. It is as if they are hoping that their gods will accept their material goods as an acceptable offering. There is nothing to be done regarding the sailing of the ship, yet the crew is not idle and are doing everything they can think of, leaving no stone unturned, to fix their situation.
Thus, we come Jonah who stands in an extreme contrast with the sailors. While they are excitedly exerting themselves to achieve some kind of salvation, Jonah is literally doing less than nothing as he sleeps soundly as far away from the drama as he can get. At this point we must remind ourselves of the facts without making assumptions. (1) We’ve likely assumed that this is happening at night (perhaps because Jonah is sleeping). Yet, nothing in the text suggests a nighttime storm. In fact, the drama would better suit a storm during the day when the waves and raging sea could be seen more clearly and not hidden by darkness. (2) We are not told why Jonah is asleep, only that he is. Any attempt to explain his slumber is at best speculation and an utter waste of time. The point is to show the violent contrast between Jonah and the sailors. One is below deck while the rest are above deck. One is in undisturbed slumber while the rest are fighting for their lives. One is unconcerned while the rest are frightened out of their wits. The point returns that Jonah is Israel: sleeping through a storm while the rest of the world is perishing.
The Captain’s Prescription (v. 6)
“And the head pilot approached him and said to him, ‘What are you doing sleeping? Arise! Cry to your God! Perhaps God will remember us, and we will not perish.’”
Jonah is not allowed to continue his slumber but is brought back to reality by the captain or, more specifically, the chief pilot (רב הַחֹבֵל). That he is below decks rousing Jonah from his sleep is an indication that all attempts to steer the ship have been abandoned. They are truly at the mercy of the storm. It is he who gets to ask the question that we’ve all been waiting for: how is it that you sleep? (מַה־לְּךָ נִרְדָּם). The question contains more than a hint of indignation. That anyone could be so lethargic and useless at such a time is beyond comprehension.
The words that follow echo Yhwh’s commission in v. 2. As before, Jonah is commanded to arise (קוֹם) and cry (קְרָא). Rather than crying against/upon (עַל) a pagan city, Jonah is now commissioned to cry unto (אֶל) his God as the crew cried unto (אֶל) their gods and hurled their stuff unto (אֶל) the sea. Perhaps Jonah can contribute an acceptable offering so that the crew will not perish.
Again, the choice of words is fascinating. The pilot does not say “perhaps your God” but literally “perhaps the God (הָאֱלֹהִים) will remember us.” What does the pilot mean by this statement? It is possible that he intended only for all hands to be about the business of beseeching their gods with the thought that any one of them might listen and prevail to assist them (literally, any port in a storm…). Yet, the way the narrative unfolds suggests a more specific nuance. The verb עשׁת (to recollect, bear in mind) normally translated here as “be concerned” (NASB) is an Aramaic term and is found only here in the Old Testament. Its cognate noun עֶשְׁתּוֹן (thoughts, plans, intentions) is also Aramaic and also appears only once in the Old Testament (Ps. 146:4) and does so in the context of perishing (אבד).
The context of Psalm 146 is that of a praise to Yhwh who alone is worthy of trust. The psalmist warns in v. 3 not to trust in princes or mortal man because (v. 4) when they die, their thoughts or intentions (עֶשְׁתּוֹן) perish (אבד). The point is that Yhwh alone saves. Whether this is the point of the pilot is debatable, but that it is the point of the narrative is more than likely and this reminder is placed on the lips of a pagan.
In addition to the strange choice of words is a familiar theme. Jonah is commissioned to cry (קרא) to his God, that is, unto Yhwh. This echoes the promise pronounced by the prophet Joel, recorded at least 40 years before Jonah’s fatal cruise, that all who cry or call (קרא) on the name of Yhwh will be saved (Joel 2:38). This is the only path to salvation, and it is a path which Jonah certainly knows. Yet, it takes a pagan helmsman to point it out. The contrast between the sailors and Jonah deepens. The Israelite prophet is behaving more like an agnostic than a herald of salvation.
The Crew’s Initial Investigation (vv. 7-8)
“And each man said to his companion, ‘Come! Let us cast lots, and we shall know on whose account this wickedness has come to us.’ So they cast lots, and the lot fell against Jonah. And they said to him, ‘Declare to us now on what account this wickedness has come to us? What is your occupation? And from where do you come? What is your land? And from what people are you?”
The scene shifts back to the helter-skelter on deck. The sailors, with nothing left to do, determine to discover the source of this wickedness (רָעָה) by casting lots. Now that all parties are present and accounted for, they throw the lots and the lot designating the source of wickedness (רָעָה) falls against Jonah. The irony that Jonah was originally commissioned to cry against Nineveh’s wickedness (רָעָה) and now is the source of wickedness (רָעָה) cannot be overlooked. Now that they know the source of wickedness, the sailors’ investigation turns into an interrogation.
A series of questions stream forth in rapid fire succession. The first question (on what/whose account has this wickedness come to us?) is an attempt to let Jonah give an account of himself. If Jonah confesses to this wickedness, then they might act on something more concrete than only the fall of a lot. The questions that follow are much more specific and are delivered in a set of pairs.
What is your occupation and where do you come from? – What Jonah does for a living may seem like an arbitrary question to ask, but amazingly gets right to the heart of the matter. After all, it is as a prophet of Yhwh (or rather as a rebellious prophet) that Jonah found himself in this mess. The follow up question refers more to where Jonah was last in business rather than his place of origin. Does Jonah leave a trail of destruction in his wake?
What is your land and from what people are you? – Now the questions get more personal as the sailors seek to understand Jonah’s heritage. Some people are just plain troublemakers, and some regions are known for their wickedness (i.e., Nineveh). Does Jonah belong to one of these groups?
Jonah’s Confession (v. 9)
“And Jonah replied to them, ‘I am a Hebrew and one who fears Yhwh the God of heaven, Who made the sea and the dry land.’”
That Jonah responded to all these questions is apparent only from the following context. How he chose to answer them is anyone’s guess, and thus speculation. What we read here is his answer to only the fifth and final question. Jonah identifies himself as a Hebrew (עִבְרִי) not as an Israelite (יִשְׂרְאֵלִי). Associating himself with “Israel” might confuse the issue by emphasizing the kingdom of the ten rebellious northern tribes rather than the people chosen by God from Abraham, Isaac, and Jacob. He does not identify himself along political or national lines so much as covenantal lines. This is given clarity when he defines a “Hebrew” as one who fears Yhwh.
What follows says much more about Yhwh than it does about Jonah. As a Hebrew, Jonah fears Yhwh who is the God of heaven, that is, the supreme God whose realm is the universe rather than a single aspect of creation. It is He who created both the sea and the dry land. Clearly, this draws the readers’ attention to the creation account in Genesis. But more than that, it identifies Yhwh as both the power behind their danger and their potential savior. The sea is what is trying to kill them. The dry land is where they’re trying to go. As the creator of both, Yhwh has power over both.
Jonah’s confession reveals that the sailors have bigger problems than they realize. The issue is not that Jonah is on the ship with them so much as it is that Jonah’s God is going to kill them. The solution is not about getting rid of Jonah so much as it is appeasing Jonah’s God before His wrath consumes them all. This is the center of this scene and provides a pivot point as the following text finds its pairings with what came before.
The Crew’s Second Investigation (vv. 10-11)
“And the men feared a great fear, and they said to him, ‘How could you do this thing?’ Because the men knew, that he was fleeing from the presence of Yhwh, because he declared it to them. And they said to him, ‘What will we do to you so that the sea will become quiet from against us?’ For the sea was becoming increasingly stormy.”
The reaction to Jonah’s confession is one of great (גָּדוֹל) fear. When it was just a horrifying storm, the sailors were afraid (v. 5). Now that they know the truth behind the storm, they are greatly afraid. As a perfect pairing to their initial investigation, the sailors continue to ask questions of Jonah. Their first is rhetorical, almost an exclamation of horror: How could you do this thing?! (מַה־זֹּאת עָשִׂיתָ). Irony continues as this is the very question Yhwh asked the woman in the garden (Gen. 3:13). This question of horror comes only after Jonah fully explained or declared (נגד) his situation to them, just as they demanded that he declare (נגד) the source of this wickedness (v. 8). No answer is recorded from Jonah to this question, though that does not mean that one was given. The reader has been wondering the same thing ever since v. 3. Now, the sailors know more than the reader regarding Jonah’s motives.
In v. 11, their questions become more practical. Jonah is the one who fears Yhwh and clearly Yhwh, as the creator of the sea and the dry land, is the one behind this storm. How would Yhwh want them to deal with Jonah so that His wrath is appeased? All they want is for the sea to calm down for them. Time is of the essence because with each passing moment the sea is becoming increasingly stormy.
Jonah’s Prescription (v. 12)
“And he said to them, ‘Lift me and hurl me unto the sea, and the sea will be quiet from against you. Because I know that it is on my account that this great storm is against you.”
Jonah’s prescription is paired with that of the captain’s in v. 6. The problem is that the sailors have been hurling the wrong offering into the sea. It is not the crew’s cargo and possessions that Yhwh wants, it’s Jonah. Jonah has rebelled against Yhwh and is deserving of death. Only by the death of this Hebrew will the Gentile crew be safe from the sea that is against them. He is the reason this great storm is against them. Yhwh’s wrath is aimed at this individual. If Jonah is Israel, then Israel must die.
The Crew’s Successful Counter Hurl (vv. 13-15)
“Yet the men rowed to return to the dry land but were not able, because the sea was becoming increasingly stormy against them. And they cried to Yhwh and said, ‘Please Yhwh! Please do not let us perish! On this man’s soul, do not hold against us innocent blood. Because You O Yhwh as You delight so You do.’ And they lifted Jonah and hurled him unto the sea, and the sea stood still from its raging.”
The crew does not immediately take Jonah up on his offer to chuck him overboard but try with all their might to row (lit. to dig/break through) through the sea to the dry land. The reason for their fruitless labor is the ever-increasing storm. The sea is still against them. Yhwh, the creator of the sea and the dry land, will have His sacrifice. As they cried, each man to his gods in v. 5, now the crew in unison turns and cries to Yhwh. They do not petition an unnamed God, but address God by His covenant name that they may not perish. This pagan crew is heeding the words of Joel as they call upon the name of Yhwh for salvation.
Their prayer is that of desperate men left with no other choice than to submit to Yhwh’s will. They don’t like the idea of casting Jonah off to perish in the sea. But this is what Yhwh has required. Thus, they ask that Jonah’s life not be counted against them as blood guiltiness (Deut. 21:8). They are only doing what Yhwh has decreed to be just. For Yhwh’s pleasure is as He does.
With that, they take the prophet at his word and lift him and hurl him unto the sea. No longer do they attempt to appease Yhwh through their own means, but they offer what He has asked for, His Hebrew prophet. The effect is instantaneous and dramatic. The idea seems to be that the moment Jonah’s body broke the surface tension of the water, the sea fell flat and remained still without so much as a ripple or residual slosh. Yhwh has accepted the dove and the crew will now live.
Yhwh’s Rest (v. 16)
“And the men feared Yhwh a great fear; and they sacrificed sacrifices and vowed vows.”
As Yhwh was the subject of v. 4, He is now the object of v. 16. The crew who feared the storm and greatly feared Jonah’s confession now greatly fear the One behind the storm and Jonah’s confession: Yhwh. If to fear Yhwh was the chief aspect of what it means to be a Hebrew, then these men are now included as those who are part of God’s covenant people. Not that they are a new Israel, but that they fear the God of Israel and will now have life in His name. Their fear (faith?) is substantiated by actions. They made sacrifices and vows to Yhwh. These men are converted from paganism to servants of Yhwh. And all through the penal vicarious substitutional atoning sacrifice of a Hebrew prophet. The death of Israel brought about the salvation of Gentiles.
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