The Hebrew text of Jonah is arranged slightly different than our English versions. What we refer to as Jonah 1:17 is read as Jonah 2:1 in the Hebrew Old Testament. Thus, chapter 2 of Jonah consists of eleven verses rather than ten. This division is natural and seems rather obvious when one reads the book as a whole, ignoring the verse and chapter divisions. Jonah’s prayer (2:2-9) is couched between statements describing Yhwh’s control over the great fish (1:17; 2:10). These statements function as book ends to the prayer. It thus seems best to read and study the text with the Hebrew divisions.
The curtain fell on scene 2 of act 1 with Jonah being hurled over the side of the ship. The scene remained with the sailors forcing the audience to assume that Jonah’s role in this story has come to an end. Perhaps this play is not as long as we might have guessed. Yet when the curtain opens on the third and final scene of the first act, we see that Jonah is very much alive. How is this possible? Because Yhwh saved him.
Yhwh Saves Jonah (1:17)
“And Yhwh appointed a great fish to swallow Jonah. And Jonah was in the belly of the fish for three days and three nights.”
Yhwh remains the great actor of this account. All three scenes in this act would be empty of action were it not for Yhwh’s calling of Jonah (1:2), hurling of the wind (1:4), and His appointing of this great fish. If it has not been obvious up to this point, it must be known now: Yhwh, not Jonah, is the hero of this story.
It is incorrect, and completely misses the point, to think that God created this great fish at this juncture for this purpose. God rested from His sovereign work of creation on the seventh day because it was complete (Gen. 2:1-3). This great fish existed in the sea before Jonah was hurled overboard. Neither is it right to say that Jonah was swallowed by a whale. One might argue that the word “whale” never appears in the Hebrew Old Testament and thus a “great fish” (דָּג גָּדוֹל) might accurately describe such a creature. It is essential to remember that we are not dealing with myth here, but an historical account and thus two factors must be addressed. (1) A whale’s throat is not large enough to allow the passing of a human being intact and (2) whales do not frequent the Mediterranean. If the text claims that a great fish swallowed Jonah, why not assume that we’re looking for a fish instead of a whale. Interestingly enough, there have been historical reports of people being swallowed whole by a species of shark and survived to talk about it. While we freely admit that a miracle occurs in this verse, and thus there are some elements that defy natural explanations, it is important to understand where the miracle occurred. The miracle is not that Jonah was swallowed whole by a great fish, but that he survived within that fish for three days and three nights.
The phrase itself (שְׁלֹשָׁה יָמִים וּשְׁלֹשָׂה לֵילוֹת) need not be understood to indicate 72 hours exactly, but in the Hebraic manner of understanding any time after sundown counts as the next day. Jonah remained in the belly of that fish until the third day. There is no need to look to pagan ideology regarding the significance of three days and nights. The point is simple: Jonah was in fact within the belly of the fish. Because he was gone from the surface for so long, there is no other means of explanation. If he wasn’t in the belly of the fish as he claimed, then where was he?
The larger point remains that Yhwh saved Jonah. Being hurled into the sea, Jonah was going to die, storm or no storm. Being swallowed by a fish and miraculously sustained within its bowels was the best thing that could have happened to Jonah. While enduring Yhwh’s judgment for his disobedience, Jonah was preserved. What is more, he understood this.
Jonah Gives Thanks for Yhwh’s Salvation (2:1-9)
We must recognize that Jonah’s prayer is neither a petition for help nor a prayer of repentance. Jonah never mentions his guilt nor is there any stated request for Yhwh’s intervention. Rather, this is a prayer of thanksgiving for the salvation that Yhwh has already provided. From first to last, Jonah recognizes that being swallowed by the fish is means of salvation and thus is assured that he will not die in the belly of this fish. This fact comes out by understanding who Jonah is and then examining the words Jonah chooses.
We cannot overstate the fact that Jonah is Israel. Not in any allegorical sense, but that the prophet perfectly represents the nation in corporate solidarity as the nation is: putting up a façade of faithfulness while living in rebellion. Just as the nation was promised destruction for their disobedience (Deut. 28:63), so the prophet was destroyed for his rebellion. Yet, the nation cannot be utterly destroyed because of God’s covenant promise and His holy name (Ezek. 36:22). Thus, the prophet, though he must die, cannot die.
We must also note that nearly all of Jonah’s prayer consists of phrases taken from various psalms. Yet it is not enough to recognize that Jonah knew his Bible well enough to pray through the psalms. Jonah was a prophet of God who was an interpreter of the covenants. Thus, he is making a statement with the psalms that he chose. It is not enough to note that Jonah relies heavily on the psalms. We must understand why Jonah uses these psalms within his prayer if we are to grasp his authorial intention.
There is a simple yet effective structure to this psalm. One should notice the repeated emphasis on Yhwh’s holy temple (vv. 4d, 7d). That mirrored phrase marks the end of its perspective sections. Thus, vv. 3-4 and vv. 5-7 function like two pillars of thought standing side by side. Each pillar begins by recounting Jonah’s proximity to death or distress and conclude with hope and/or thanksgiving for Yhwh’s salvation. With that in mind, v. 2 introduces the tone of the prayer as one of thanksgiving while vv. 8-9 proclaim Jonah’s position as worshipper and believer in Yhwh’s salvation.
Confession: Jonah’s Recognition of Yhwh’s Salvation (vv. 1-2)
“And Jonah prayed unto Yhwh his God from the belly of the fish. And he said, ‘I called from my distress unto Yhwh and He answered me. From the womb of Sheol, I cry You hear my voice.”
2:1 is not a throwaway verse and cannot be overlooked as three key details lay a foundation for all that follows. The first is the fact that Jonah prayed. There are several Hebrew terms that our English Bibles translate simply as “to pray”. The verb used here (פלל) is certainly the most common verb for the act of praying in the Old Testament whose cognate (תְּפִלָּה) is used as a technical term in Ps. 72:20 to title the prayers of David (תְפִלּוֹת דָּוִד); i.e., the content for which David prayed and anticipated (the fulfillment of the covenants). While subtle, this is a clue as to the source and content of Jonah’s prayer.
Second, we cannot overlook that Jonah prayed to Yhwh his God. There is in this simple phrase a sense of submission and recognition on Jonah’s part. The relationship between Jonah and Yhwh is that of subject and sovereign. That Israel would be Yhwh’s people and He would be their God is the whole point of the covenants (Gen. 17:7; Ex. 6:7; Jer. 31:33; Ezek. 36:28). Jonah is praying as (at the very least) a member of the covenant community if not as a covenant representative of the nation.
Finally, it is necessary to note that Jonah prayed from the belly of the fish. This is not a later adaptation, but a prayer of thanksgiving offered from the precarious position of a fish’s digestive system. That in and of itself says something: Jonah considers his position a reason to give thanks.
The initial statement in v. 2 says it all. Just as past prophets had promised (Joel 2:32) and the sailors demonstrated (1:14), calling on the name of Yhwh results in salvation. Jonah called and Yhwh answered. The language is identical to Ps. 18:6, a Davidic psalm which anticipates the victory of Yhwh’s Messiah. It matters not how far off or how desperate the distress of the one who calls upon Yhwh . The plaintiff calls and Yhwh hears. Jonah uses the words of David because he is expressing the same faith as David: there is salvation in the One who comes to save. Jonah recognizes the fish as a source of present salvation and a sign of salvation to come and gives thanks.
Confinement: Jonah Recounts His Need for Yhwh’s Salvation (vv. 3-7)
After his initial thanksgiving, Jonah begins to recount his distress balanced with his hope of salvation, redemption, and restoration. As he does so, Jonah presents two points of focus regarding his distress: (1) the source of distress and (2) the desperation of distress.
Salvation from Yhwh’s Wrath (vv. 3-4)
“And You throw me deep in the heart of the sea, and a river surrounds me. All of Your breakers and Your waves pass over against me. And I myself said, ‘I am cast out from before Your eyes. Nevertheless, I will continue to look unto the temple of Your holiness.”
The focus of vv. 3-4 stresses that Yhwh is the source of Jonah’s distress. It is He who threw Jonah into the heart of the sea. The sailors may have been the ones to lay hands on him, but they were only instruments of Yhwh’s will. Yhwh determined for Jonah to die. There was no chance of swimming for it, for the seas current (river) surrounded Jonah. Yhwh’s waves (for He is the God who created the sea and the dry land) crashed down around and against him. Thus, Jonah resigns himself to being separated from Yhwh’s sight. He has, in a sense, gotten what he wanted: to be away from the presence of Yhwh. Yet, Jonah’s hope is placed on something eternal. His gaze continues toward Yhwh’s holy temple, literally the temple of Your holiness.
This is a statement of hope and faith. Jonah does not look to any structure in the norther kingdom, for there is no temple of Yhwh which displays His holy glory. Neither does it describe the temple constructed under Solomon’s reign in Jerusalem. Rather, it is the same temple David speaks of in Ps. 18:6 (the place where Yhwh hears David’s voice) and in Ps. 5:7 (the place of Yhwh’s abode where His servant will enter by means of Yhwh’s lovingkindness). The content of Jonah’s faith is the same as that of David: the future presence of Yhwh in His temple where He has chosen for His name to dwell. Jonah was the subject of Yhwh’s wrath and yet he gives thanks because He trusts in Yhwh’s promises regarding the future. The fish is a guarantee that Jonah, while suffering wrath, will not be eliminated. The fish is a sign that Jonah will one day gaze upon the temple of Yhwh’s holiness.
Salvation from Certain Death (vv. 5-7)
“Water encompassed me until to life, the deep surrounds me. A reed binds to my head. To the roots of the mountains I go down; the earth, its bars enclose me forever. And You brought my life from the pit O Yhwh my God! While my life fainted unto me, I remembered Yhwh. And my prayer came unto You, unto the temple of Your holiness.”
The same pattern of distress turned to hope continues in the next pillar. The focus is not so much on Yhwh as the source of Jonah’s distress so much as it is the very real proximity to death he experienced. This was no joke. In v. 5a, Jonah makes clear his helplessness. It is not just that he is surrounded by water, as though he were bobbing on the surface of the ocean with no land in sight but that he is engulfed by water in every direction. He’s sinking, and the water threatens his very life. The term “encompassed” (אפף) echoes the language of Ps. 18:4 and the distress of David suffering at the hands of his enemies, even the hands of Saul. There seems to be no escape.
The language of vv. 5b-6a is curious because there doesn’t seem to be any correlation to the Psalms. What most translations render as “weeds” is literally “reed” and is singular (סוּפ), not plural. The verb חבשׁ (to wrap, bind, wound) is not widely used in the Old Testament (33x) and is only used in three contexts: (1) The saddling of stock (Gen. 22:3; Num. 22:21; Judg. 19:10; 2 Sam. 16:1; 17:23; 19:26; 1 Kings 2:40; 13:13, 23, 27; 2 Kings 4:24). (2) The binding of priestly/costly headgear or clothing (Ex. 29:9; Lev. 8:13; Ezek. 16:10; 24:17; 27:24). And (3) the binding/bandaging of wounds (Is. 1:6; 3:7; 30:26; 61:1; Ezek. 30:21; 34:4, 16; Hos. 6:1; Ps. 147:3; Job. 5:18). That a single reed binds or is wound around Jonah’s head creates the image of a turban or even a crown more than it implies incarceration or confinement. It is just possible that this alludes to the prophet as being crowned king of the ocean floor, that is, the king of nothing. He is not exalted but has sunk down as far as he can go.
That Jonah speaks of “going down” or “descending” (ירד) in v. 6 draws back upon the language of 1:3-5. Jonah went down to Joppa and down further into the ship. Now, he has reached the very bottom of his descent and can go no further. The earth’s bars refer to the invisible barrier Yhwh has placed to keep the sea and the earth in their proper places (Job. 38:10). That the earth’s bars are closed to Jonah means that he is cut off from the dry land, the earth, and is thus sentenced to remain in the depths of the sea forever. This is his death sentence. That is, if it were not for Yhwh’s salvation.
It was Yhwh who brought Jonah’s life from the pit. Yhwh who is once again confessed to be Jonah’s God. As Nineveh’s wickedness came up (עלה) before Yhwh (1:2) so now Jonah’s life is brought up (עלה) by Yhwh. This is the same praise David offered to Yhwh in Ps. 30:3, a psalm of dedication for when the temple was finished, a psalm that praises from the foundation of faith in God’s covenant promises. It is from this foundation that Jonah remembers Yhwh.
The active command to remember mirrors the negative command to not forget. These two synonymous orders summarize the whole body of instruction given to Israel (Deut. 4:9, 23; 5:15; 6:12; 7:18; 8:2, 11, 18; 9:7, 27; 15:15; 16:3, 12: 24:9, 18, 22; 32:7). Jonah remembered his God, the God of the covenant, Yhwh. Again, Jonah directs his prayer to the place of Yhwh’s abode, to the temple which displays His glory and holiness (Ps. 18:6; 5:7) because that is the focus of Jonah’s hope, the future reign of Yhwh. The threat to Jonah’s life was very real and very imminent. Yet, it was Yhwh who saved him. Not because of anything Jonah did, but because of Yhwh’s covenant promise to His people. Jonah is Israel, and though Israel must die for their disobedience, Israel cannot die.
Conclusion: Jonah’s Recognition of Yhwh’s Salvation (vv. 8-9)
“Those who regard vain idols, forsake their lovingkindness. And I, with a voice of thanksgiving, I will sacrifice to You; that which I vow I will make peace. Salvation is of Yhwh.”
Just as the introduction to Jonah’s prayer assumes thanksgiving for salvation, his conclusion assumes praise and adoration for Yhwh’s salvation. Jonah’s quip about vain idols echoes David’s distain for the same (Ps. 31:6). The point is the same here as there: Only Yhwh can save. Thus, anyone who trusts in these same idols forfeit Yhwh’s lovingkindness (חֶסֶד). One wonders if Jonah includes in this idolatry the golden calves that remain at Bethel and Dan (1 Kings 12:28-29) of if he simply refers to the idolatry of the pagan.
That chapters 1&2 both conclude with sacrifices and vows is no small point. Jonah has finally reached at the point where the Gentile sailors have already arrived. Jonah’s sacrifice will not be offered superficially, but in a manner of thankfulness. He will sacrifice while proclaiming his thanksgiving. Jonah cannot sacrifice to Yhwh in order to earn Yhwh’s favor. Rather, the sacrifice is in response to what Yhwh has already accomplished. Likewise, Jonah’s vow will be accomplished or completed. He promises to do as David directed in Ps. 50:14. The final statement echoes Ps. 3:8 in that salvation is exclusively found in Yhwh alone. There is salvation in no other name but the name of Yhwh. Jonah’s prayer of thanksgiving for Yhwh’s salvation is thus concluded.
Yhwh Saves Jonah (v. 10)
“And Yhwh spoke to the fish, and it vomited Jonah unto dry land.”
The temporal salvation of the fish’s belly gives way to a more permanent salvation out of that same belly. The final scene of act 1 ends as it began, with Yhwh orchestrating all things. It was He who appointed the fish to save Jonah and it is He who now speaks to the fish that Jonah be spewed upon the dry land (הַיַּבָּשׁה – 1:9, 13). Yhwh remains the God of the sea and the dry land. He is sovereign over all things as the God of the covenants. There is perhaps a little irony in the verb קיא (to spew, spit, vomit). Israel was constantly warned to obey and heed Yhwh or else the land itself would spew them out (Lev. 18:28; 20:22) just as the land spewed out the inhabitants before them (Lev. 18:25). Here, Jonah is spewed back upon the land. The prophet has returned from the throes of death to the land of the living. Israel has been raised from the pit. Now it is time for the prophet to go to work.
Some reckon that Jonah was spewed up not far from where he entered the ship, near Joppa. Perhaps this is true, though there’s nothing in the text that would support or deny it. The point is simply that Jonah had been returned to dry land and thus has been restored to his life, his vocation, and his mission.
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