“a journey with jonah: one gospel for many nations” reed lessing m.div., s.t.m., ph.d. director...

““A Journey with A Journey with Jonah: One Gospel Jonah: One Gospel for Many Nations”for Many Nations”

Reed Lessing M.Div., S.T.M., Ph.D.Reed Lessing M.Div., S.T.M., Ph.D.Director of the Graduate SchoolDirector of the Graduate SchoolAssociate Professor of Exegetical Associate Professor of Exegetical

TheologyTheologyConcordia Seminary, St. Louis, Concordia Seminary, St. Louis,

MOMO

2

Outline of PresentationOutline of Presentation

1.1. IntroductionIntroduction

2.2. Many NationsMany Nations

3.3. One GospelOne Gospel

4.4. The Book of JonahThe Book of Jonah

3

Part 1 Part 1

IntroductionIntroduction

4

IntroductionIntroduction

Jonah doesn’t seem to have a lot in common with Jonah doesn’t seem to have a lot in common with any book in the Old Testament. Terrace any book in the Old Testament. Terrace Fretheim writes of Jonah: “It has no exact Fretheim writes of Jonah: “It has no exact counterpart in the Old Testament or in known counterpart in the Old Testament or in known literature from the ancient Near East.” The literature from the ancient Near East.” The book is as elusive as it is deceptive. Augustine’s book is as elusive as it is deceptive. Augustine’s response to an inquiry made by a potential response to an inquiry made by a potential Christian convert perhaps gets at this best. Christian convert perhaps gets at this best. “What he asks about the resurrection of the dead “What he asks about the resurrection of the dead could be settled … But if he thinks to solve all could be settled … But if he thinks to solve all such questions as … those about Jonah … he such questions as … those about Jonah … he little knows the limitations of human life or of his little knows the limitations of human life or of his own.”own.”

5

IntroductionIntroductionFather Mapple in Herman Melville’s Father Mapple in Herman Melville’s Moby DickMoby Dick states: “Even though states: “Even though

Jonah is one of the smallest strands in the mighty cable of the Jonah is one of the smallest strands in the mighty cable of the Scriptures, the book is one of the most puzzling and intriguing of Scriptures, the book is one of the most puzzling and intriguing of the entire Old Testament.” Though there are only 689 words in the entire Old Testament.” Though there are only 689 words in the Hebrew text of Jonah, numerous complexities abound. Did the Hebrew text of Jonah, numerous complexities abound. Did the sailors really convert? And speaking of conversion, did the the sailors really convert? And speaking of conversion, did the Ninevites really convert? And speaking of the Ninevites did their Ninevites really convert? And speaking of the Ninevites did their animals really repent? And speaking of animals, what’s this deal animals really repent? And speaking of animals, what’s this deal about a fish – could such an animal really swallow Jonah? And about a fish – could such an animal really swallow Jonah? And speaking about Jonah … well, you get the idea! In this puzzling speaking about Jonah … well, you get the idea! In this puzzling and intriguing book we will journey with Jonah and meet a huge and intriguing book we will journey with Jonah and meet a huge storm on the Mediterranean Sea, a hot east wind over distant storm on the Mediterranean Sea, a hot east wind over distant lands, take a tour of Sheol, discover the insides of a great fish and lands, take a tour of Sheol, discover the insides of a great fish and watch a plant come and go in a day. Most surprising we will watch a plant come and go in a day. Most surprising we will meet a God who has more love and grace and patience than we meet a God who has more love and grace and patience than we could ever imagine in his pursuit of reluctant and stubborn could ever imagine in his pursuit of reluctant and stubborn people like us. Let’s get started – or, to begin the punning – people like us. Let’s get started – or, to begin the punning – anchors away!anchors away!

6

Part 2 Part 2

Many NationsMany Nations

7

Many NationsMany NationsGarry Wills’ Pulitzer-Prize winning study on Abraham Garry Wills’ Pulitzer-Prize winning study on Abraham

Lincoln’s most famous speech indicates the power of Lincoln’s most famous speech indicates the power of 272 words to bring about change; it is entitled 272 words to bring about change; it is entitled Lincoln at Gettysburg: The Words That Remade Lincoln at Gettysburg: The Words That Remade AmericaAmerica. Wills’ thesis is that Lincoln reframed how . Wills’ thesis is that Lincoln reframed how Americans ever since 1863 have construed their Americans ever since 1863 have construed their nation’s history and that he did this through a nation’s history and that he did this through a brilliant and polished speech that successfully and brilliant and polished speech that successfully and irrevocably reframed our history. Wills writes: “Both irrevocably reframed our history. Wills writes: “Both North and South strove to win the battle for North and South strove to win the battle for interpreting Gettysburg as soon as the physical interpreting Gettysburg as soon as the physical battle had ended. Lincoln is after even larger game—battle had ended. Lincoln is after even larger game—he means to “win” the whole Civil War in ideological he means to “win” the whole Civil War in ideological terms as well as military ones. And he will succeed: terms as well as military ones. And he will succeed: the Civil War is, to most Americans, what Lincoln the Civil War is, to most Americans, what Lincoln wanted it to mean. Words had to complete the work wanted it to mean. Words had to complete the work of the guns.”of the guns.”

8


Lincoln begins reframing American history at the Lincoln begins reframing American history at the very start of his speech when he declares, very start of his speech when he declares, “Four “Four score and seven years ago.”score and seven years ago.” By using this By using this seemingly benign, biblical-sounding way of seemingly benign, biblical-sounding way of naming a date for America’s beginnings—instead naming a date for America’s beginnings—instead of more baldly stating, of more baldly stating, “In 1776...”“In 1776...” —Lincoln —Lincoln creates a sense that they are looking backward creates a sense that they are looking backward into America’s hallowed origins. By inviting those into America’s hallowed origins. By inviting those present to consider their “hallowed past,” present to consider their “hallowed past,” Lincoln makes it possible for them to transcend Lincoln makes it possible for them to transcend the actual events that have brought them to this the actual events that have brought them to this cemetery, to step outside of the tragic moment cemetery, to step outside of the tragic moment long enough to consider the conception and birth long enough to consider the conception and birth of the United States of America.of the United States of America.

9


So what has been reframed? After all, the United States So what has been reframed? After all, the United States celebrates the Fourth of July as a national holiday, celebrates the Fourth of July as a national holiday, annually marking its country’s birthday. So, other than annually marking its country’s birthday. So, other than being an interesting turn-of-phrase, what is the being an interesting turn-of-phrase, what is the significance of Lincoln’s opening words? The importance significance of Lincoln’s opening words? The importance of of “Four score and seven”“Four score and seven” is that Lincoln sneaks in a is that Lincoln sneaks in a different date for the origin of the American nation than different date for the origin of the American nation than the one in use the one in use by the people of his dayby the people of his day, which was that , which was that of the Ratification of the Constitution. It is not so much of the Ratification of the Constitution. It is not so much that the country had ever been in the habit of that the country had ever been in the habit of celebrating “Constitution-Signing Day”, but that many if celebrating “Constitution-Signing Day”, but that many if not most Americans in the mid-nineteenth century not most Americans in the mid-nineteenth century regarded the Constitution as the founding covenant of regarded the Constitution as the founding covenant of the United the United StatesStates, and as a result regarded the nation as , and as a result regarded the nation as being bound together by a signed compact between being bound together by a signed compact between sovereign states. sovereign states.

10

Many NationsMany NationsThe difference between, on the one hand, seeing the The difference between, on the one hand, seeing the

origins of the United States as issuing from a origins of the United States as issuing from a contractual agreement among separate parties—an contractual agreement among separate parties—an agreement that presumably can be renegotiated agreement that presumably can be renegotiated and/or dissolved—and, on the other hand, regarding and/or dissolved—and, on the other hand, regarding the origin as the creation of the origin as the creation of “a new nation, conceived “a new nation, conceived in Liberty, and dedicated to the proposition that all in Liberty, and dedicated to the proposition that all men are created equal”—men are created equal”—this difference is, so to this difference is, so to speak, speak, all the difference in the worldall the difference in the world. In the latter . In the latter case, the United States case, the United States beginsbegins its existence as an its existence as an organic unity—a nation that undergoes a birth—organic unity—a nation that undergoes a birth—springing from the transcendent state of liberty and springing from the transcendent state of liberty and christened by the likewise transcendent principle of christened by the likewise transcendent principle of equality. In this framework, the idea of individual equality. In this framework, the idea of individual states trying to secede from this one nation becomes states trying to secede from this one nation becomes akin to the idea of a hand, an ear, or an eye seeking akin to the idea of a hand, an ear, or an eye seeking to secede from its body. to secede from its body.

11


Wills goes on: “But that was just the Wills goes on: “But that was just the beginning of this complex transformation. beginning of this complex transformation. Lincoln has prescinded from messy Lincoln has prescinded from messy squabbles over constitutionality, squabbles over constitutionality, sectionalism, property and states. Slavery sectionalism, property and states. Slavery is not mentioned, any more than is not mentioned, any more than Gettysburg is. The discussion is driven Gettysburg is. The discussion is driven back and back, beyond the historical back and back, beyond the historical particulars, to great ideals that are made particulars, to great ideals that are made to grapple naked in an airy battle of the to grapple naked in an airy battle of the mind. Lincoln derives a new, a mind. Lincoln derives a new, a transcendental, significance from this transcendental, significance from this bloody episode.”bloody episode.”

12


It is astounding how this short speech, It is astounding how this short speech, lasting perhaps three minutes, could lasting perhaps three minutes, could so dramatically, so thoroughly reframe so dramatically, so thoroughly reframe how Americans from that point how Americans from that point forward have come to think about forward have come to think about their history. Truly, as Wills their history. Truly, as Wills concludes, “Lincoln had revolutionized concludes, “Lincoln had revolutionized the Revolution, giving people a new the Revolution, giving people a new past to live with that would change past to live with that would change their future indefinitely.”their future indefinitely.”

13


The parallels between Lincoln’s speech and the The parallels between Lincoln’s speech and the book of Jonah are worth exploring. Both are book of Jonah are worth exploring. Both are short documents, easily covered in a matter of a short documents, easily covered in a matter of a few minutes. Both utilize their people’s historical few minutes. Both utilize their people’s historical traditions in order to paint a picture, not of some traditions in order to paint a picture, not of some new new thing being initiated, but of something thing being initiated, but of something biggerbigger; of a history that in fact extends further ; of a history that in fact extends further back than they were cognizant of, a story of back than they were cognizant of, a story of how how things have always been since the beginningthings have always been since the beginning. . Most importantly, in reframing history, both give Most importantly, in reframing history, both give people a new past to live with that would change people a new past to live with that would change their future indefinitely. their future indefinitely.

14

Many NationsMany NationsPrior to reading the book of Jonah, our ancient reader was, for all Prior to reading the book of Jonah, our ancient reader was, for all

intents and purposes, informed by the view of history as put intents and purposes, informed by the view of history as put forward by the Pentateuch, a history framed by genealogies forward by the Pentateuch, a history framed by genealogies and progressive covenants that led the God who created the and progressive covenants that led the God who created the heavens and the earth ultimately to concern himself with Israel heavens and the earth ultimately to concern himself with Israel – and Israel alone. This history can be conceived as a series of – and Israel alone. This history can be conceived as a series of filters, by which the LORD begins with all of creation; then, filters, by which the LORD begins with all of creation; then, from among those who survive the Flood, he chooses Abraham from among those who survive the Flood, he chooses Abraham and his descendants; from among these, he “becomes the God” and his descendants; from among these, he “becomes the God” of and for those Hebrews who come up from slavery in Egypt of and for those Hebrews who come up from slavery in Egypt to take possession of the land of Canaan. In this history, the to take possession of the land of Canaan. In this history, the most important of these covenants becomes the last, for it is most important of these covenants becomes the last, for it is the most definitive, the most restrictive, the most specific. By the most definitive, the most restrictive, the most specific. By positing the equivalence of the God of Creation with the God positing the equivalence of the God of Creation with the God that chooses Israel, the Pentateuchal history affirms that that chooses Israel, the Pentateuchal history affirms that Yahweh – the LORD – is not merely a tribal god among others, Yahweh – the LORD – is not merely a tribal god among others, but is in fact but is in fact the one and only Godthe one and only God, the God who is supreme , the God who is supreme over all creation, all events, all places, and all times … and has over all creation, all events, all places, and all times … and has selected Israel as His own.selected Israel as His own.

15


What we will discover through the What we will discover through the book of Jonah is the same book of Jonah is the same equivalence—but with the current equivalence—but with the current running in the opposite directionrunning in the opposite direction! ! Through our journey with Jonah, we Through our journey with Jonah, we will find ourselves being pushed will find ourselves being pushed back, back, back in time … all the back, back, back in time … all the way back to Noah. And Noah means way back to Noah. And Noah means that this journey has a destination of that this journey has a destination of MANY NATIONS. MANY NATIONS.

16


Yes, the Pentateuch tells us that the God of Yes, the Pentateuch tells us that the God of all creation, the God of Noah all creation, the God of Noah becomesbecomes the the God of Abraham, Isaac, and Jacob, the God of Abraham, Isaac, and Jacob, the God of Israel at Mt. Sinai. Yet here, in the God of Israel at Mt. Sinai. Yet here, in the book of Jonah—for the first time— we are book of Jonah—for the first time— we are offered this assertion in its reverse form: offered this assertion in its reverse form: the God of the Hebrews, the God of Israelthe God of the Hebrews, the God of Israel—has always —has always beenbeen the God of Noah, the the God of Noah, the God of all creation! God of all creation!

17


That is to say, the origin for Israel’s history is That is to say, the origin for Israel’s history is found not with the covenant at Sinai, nor even in found not with the covenant at Sinai, nor even in the covenant with Abraham. The first covenant is the covenant with Abraham. The first covenant is the one made with Noah, with the one made with Noah, with allall subsequent subsequent humanity – plus many animals besides – and humanity – plus many animals besides – and animals will play a big part in the book of Jonah. animals will play a big part in the book of Jonah. Suddenly, the very God who seems to have Suddenly, the very God who seems to have winnowed out entire peoples and nations and winnowed out entire peoples and nations and tribes and families in choosing Israel is tribes and families in choosing Israel is presented as the God who has always and all presented as the God who has always and all along been the compassionate, merciful God of along been the compassionate, merciful God of Israel, yes! but Israel, yes! but alsoalso of the Edomites, Ishmaelites, of the Edomites, Ishmaelites, Canaanites, Amalakites — in short, the God of Canaanites, Amalakites — in short, the God of everything and everyone, including, of course … everything and everyone, including, of course … the Ninevites! the Ninevites!

18


Entering into the belly of this scant, 48-Entering into the belly of this scant, 48-verse story, we will find ourselves spit out verse story, we will find ourselves spit out with a new history, a story of a people and with a new history, a story of a people and their God that, like the Ninevites, has their God that, like the Ninevites, has utterly been “turned upside-down”! What utterly been “turned upside-down”! What Lincoln did at Gettysburg, Jonah does for Lincoln did at Gettysburg, Jonah does for us. In reframing our history he will give us. In reframing our history he will give us a new past to live with that will change us a new past to live with that will change our future indefinitely!our future indefinitely!

19


What are these rapids that take us on What are these rapids that take us on a ride toward the life and times of a ride toward the life and times of Noah? One answer is found in the Noah? One answer is found in the presence throughout the book of presence throughout the book of Jonah of what is termed a "Noahic Jonah of what is termed a "Noahic milieu." There are numerous and, it milieu." There are numerous and, it would seem, intentional connections would seem, intentional connections between the stories of Noah and the between the stories of Noah and the book of Jonah. book of Jonah.

20


The oblique reference to Abraham (the first known The oblique reference to Abraham (the first known "Hebrew") in 1:9 and Jonah's recitation of a "Hebrew") in 1:9 and Jonah's recitation of a passage from Exodus in Jonah 4:2 convey that a passage from Exodus in Jonah 4:2 convey that a steady stream runs back through the God at Mt. steady stream runs back through the God at Mt. Sinai, through the God of the (first) Hebrews, Sinai, through the God of the (first) Hebrews, and into a confluence with the God of Noah‑the and into a confluence with the God of Noah‑the Primeval God of all creation. With this Primeval God of all creation. With this understanding – and no other – can we build understanding – and no other – can we build enough consistency in our understanding of the enough consistency in our understanding of the book to comprehend Jonah's intense misery, book to comprehend Jonah's intense misery, namely, that it is "just like God!" to care for namely, that it is "just like God!" to care for these violent and questionably repentant these violent and questionably repentant Ninevites, simply because God also made them Ninevites, simply because God also made them and their animals! The last destination Jonah and their animals! The last destination Jonah seeks is MANY NATIONS!seeks is MANY NATIONS!

21

Many NationsMany NationsA technique that has garnered a great deal of recent notoriety A technique that has garnered a great deal of recent notoriety

in the world of popular music is known as "sampling." in the world of popular music is known as "sampling." Sampling involves taking snippets of other artists' songs and Sampling involves taking snippets of other artists' songs and weaving them into a new song. The technique is, in fact, weaving them into a new song. The technique is, in fact, nothing new. Consider the lyrics of the well‑known patriotic nothing new. Consider the lyrics of the well‑known patriotic song, "You're a Grand Old Flag," which "samples" the song, "You're a Grand Old Flag," which "samples" the much‑older song, "Auld Lang Syne": much‑older song, "Auld Lang Syne":

You're a grand old flag. You're a grand old flag. You're a high flying flag You're a high flying flag And forever in peace may you wave. And forever in peace may you wave. You're the emblem of the land I love You're the emblem of the land I love The home of the free and the brave. The home of the free and the brave. Ev'ry heart beats true 'neath the Red, White and Ev'ry heart beats true 'neath the Red, White and

Blue, Blue, Where there's never a boast or brag. Where there's never a boast or brag. Should auld acquaintance be forgot,Should auld acquaintance be forgot, Keep your eye on the grand old flag.Keep your eye on the grand old flag.

22


Such "samples" act as accents to the song itself as Such "samples" act as accents to the song itself as well as bring in the musical and affective well as bring in the musical and affective associations that the listeners have with those associations that the listeners have with those songs being sampled. Sampling is a frequent songs being sampled. Sampling is a frequent practice in rap and hip‑hop music; its role is practice in rap and hip‑hop music; its role is explained by Daddy‑0, of the group Stetsasonic: explained by Daddy‑0, of the group Stetsasonic: “We sometimes use the words “We sometimes use the words 'recontextualization' or 'revivification,' but it 'recontextualization' or 'revivification,' but it means the same thing, which is to take means the same thing, which is to take something old and make it new again. The something old and make it new again. The strong point of what sampling does for us, as a strong point of what sampling does for us, as a music form, is to establish some soul groove and music form, is to establish some soul groove and some old funk that's lost with today's music.” some old funk that's lost with today's music.”

23


All such samplings represent a kind of "musical All such samplings represent a kind of "musical intertextuality," and, although a newly created intertextuality," and, although a newly created song can be enjoyed on its own merits without song can be enjoyed on its own merits without listener knowledge of any other tunes, listener knowledge of any other tunes, samples provide the aware audience with samples provide the aware audience with additional, potentially meaningful dimensions additional, potentially meaningful dimensions to their musical experience. In the case of to their musical experience. In the case of "You're a Grand Old Flag," the use of "Should "You're a Grand Old Flag," the use of "Should auld acquaintance be forgot" brings to a auld acquaintance be forgot" brings to a musical affirmation of patriotism the feeling of musical affirmation of patriotism the feeling of community, by evoking a song traditionally community, by evoking a song traditionally sung by close friends and family seeing in the sung by close friends and family seeing in the New Year together. New Year together.

24


Just so, the book of Jonah can be said to "sample" Just so, the book of Jonah can be said to "sample" the account of Noah found in the book of the account of Noah found in the book of Genesis. And, although the book of Jonah can be Genesis. And, although the book of Jonah can be appreciated without any awareness of these appreciated without any awareness of these "samples," recognition of the Noahic connections "samples," recognition of the Noahic connections that sprinkle throughout the story will take this that sprinkle throughout the story will take this convention to one destination – MANY NATIONS. convention to one destination – MANY NATIONS. What follows is a list of phrases, characters, and What follows is a list of phrases, characters, and images found in the stories of Noah drawn from images found in the stories of Noah drawn from Genesis 5:28‑10:32 that find resonance within Genesis 5:28‑10:32 that find resonance within the book of Jonah. the book of Jonah.

25


1. One hundred twenty years (Gen 6:3) – this is the 1. One hundred twenty years (Gen 6:3) – this is the length of time allotted to mortal life by Yahweh; it is length of time allotted to mortal life by Yahweh; it is also how many thousands of people are in Nineveh at also how many thousands of people are in Nineveh at the story's end. the story's end.

2. Yahweh was sorry (Gen 6:6) – literally Yahweh 2. Yahweh was sorry (Gen 6:6) – literally Yahweh repented (that he had made humankind); repented (that he had made humankind); relenting/repenting is what the Ninevites bank on relenting/repenting is what the Ninevites bank on and what Jonah is upset with Yahweh for doing in and what Jonah is upset with Yahweh for doing in Jonah 3 and 4. Jonah 3 and 4.

3. “... people together with animals” (Gen 6:7). This 3. “... people together with animals” (Gen 6:7). This phrase occurs throughout the Noah stories; the book phrase occurs throughout the Noah stories; the book of Jonah is remarkable for its very deliberate of Jonah is remarkable for its very deliberate inclusion of animals along with people, both in how inclusion of animals along with people, both in how the Ninevites repent and in how God presents his the Ninevites repent and in how God presents his final question to Jonah. final question to Jonah.

26

Many NationsMany Nations4. Violence (Gen 6:11) – this is the reason given for God's 4. Violence (Gen 6:11) – this is the reason given for God's

decision to destroy the earth and its inhabitants by decision to destroy the earth and its inhabitants by means of the Flood; it is also the sin that the Ninevites means of the Flood; it is also the sin that the Ninevites recognize as their own, and repent of. recognize as their own, and repent of.

5. Evil (Gen. 6:5) is used throughout the book of Jonah and is 5. Evil (Gen. 6:5) is used throughout the book of Jonah and is one of its framing words. one of its framing words.

6. The ark (Gen 6:14) is the means that God provides Noah 6. The ark (Gen 6:14) is the means that God provides Noah for the for the protection of him, his family, and the animals from the protection of him, his family, and the animals from the impending impending flood; there is a connection between the ark and the ship flood; there is a connection between the ark and the ship that that Jonah boards, and even more so with the great Jonah boards, and even more so with the great fish‑which turns fish‑which turns out to be the "vessel" that God provides Jonah to protect out to be the "vessel" that God provides Jonah to protect him from him from the overwhelming flood waters. the overwhelming flood waters.

27


7. Forty days (and forty nights) (Gen 7:4) – this is 7. Forty days (and forty nights) (Gen 7:4) – this is the period of time that the rains last, destroying the period of time that the rains last, destroying all human and animal life that is not with Noah all human and animal life that is not with Noah in the ark; similarly, this is the amount of time in the ark; similarly, this is the amount of time from the moment of Jonah's prophecy until from the moment of Jonah's prophecy until Nineveh is to be Nineveh is to be "turned upside‑down.""turned upside‑down." The The association of "forty days" as a period for association of "forty days" as a period for destruction is a link to these two stories. destruction is a link to these two stories.

8. Flood of waters ... the great deep (Gen 7:6, 11) ... 8. Flood of waters ... the great deep (Gen 7:6, 11) ... These are two equivalent phrases for the watery These are two equivalent phrases for the watery torrent that drowns creation in the Genesis torrent that drowns creation in the Genesis story; in the psalmic prayer that Jonah utters story; in the psalmic prayer that Jonah utters (Jonah 2), these same terms are used. (Jonah 2), these same terms are used.

9. The word, "great," occurs frequently throughout 9. The word, "great," occurs frequently throughout both texts. both texts.

28

Many NationsMany Nations10. The waters ... dry land. (Gen 7:20‑22) ... While it is 10. The waters ... dry land. (Gen 7:20‑22) ... While it is

almost a commonplace in the Old Testament to almost a commonplace in the Old Testament to pair “waters” and “dry land” in the story of Noah, pair “waters” and “dry land” in the story of Noah, the distinction between the two is utterly crucial the distinction between the two is utterly crucial (life and death); likewise, in the book of Jonah, the (life and death); likewise, in the book of Jonah, the prophet identifies Yahweh as the one who made prophet identifies Yahweh as the one who made "the sea and dry land""the sea and dry land" and, indeed, the distinction and, indeed, the distinction between the waters and the dry land onto which between the waters and the dry land onto which the great fish vomits Jonah is critical. the great fish vomits Jonah is critical.

11. And God made a wind blow (Gen 8:1). God is 11. And God made a wind blow (Gen 8:1). God is portrayed as actively controlling individual winds portrayed as actively controlling individual winds for specific purposes (this time, for the purpose of for specific purposes (this time, for the purpose of causing the flood waters to subside); in the book of causing the flood waters to subside); in the book of Jonah, God hurls a wind into the sea to create a Jonah, God hurls a wind into the sea to create a storm and, later, sends a searing wind from the storm and, later, sends a searing wind from the east that adds to Jonah's misery. east that adds to Jonah's misery.

29

Many NationsMany Nations12. Then he sent out the dove ... the dove found no place to 12. Then he sent out the dove ... the dove found no place to

set its foot ... it returned to him ... again he sent out the set its foot ... it returned to him ... again he sent out the dove from the ark (Gen 8:8‑ 10). Noah uses a dove in dove from the ark (Gen 8:8‑ 10). Noah uses a dove in the story the story “to see if the waters had subsided from the “to see if the waters had subsided from the face of the ground”"face of the ground”"; the name “Jonah” is Hebrew for ; the name “Jonah” is Hebrew for “dove.” Moreover, the structure of the book of Jonah “dove.” Moreover, the structure of the book of Jonah involves God sending Jonah out; the prophet does not involves God sending Jonah out; the prophet does not alight on dry ground (specifically ending up in the alight on dry ground (specifically ending up in the waters) in his first journey; and, of course, he is then waters) in his first journey; and, of course, he is then sent out again. sent out again.

13. “Offered burnt offerings on the altar” (Gen 8:20). Noah, 13. “Offered burnt offerings on the altar” (Gen 8:20). Noah, once on dry land, offers up burnt offerings to God; the once on dry land, offers up burnt offerings to God; the mariners, once they are delivered from the great storm, mariners, once they are delivered from the great storm, “offer offerings” to Yahweh – as Jonah pledges to do, “offer offerings” to Yahweh – as Jonah pledges to do, once he recognizes that Yahweh has delivered him “from once he recognizes that Yahweh has delivered him “from the Pit.” In all cases, Noah as well as the mariners and the Pit.” In all cases, Noah as well as the mariners and Jonah, their offerings to Yahweh are a thanksgiving for Jonah, their offerings to Yahweh are a thanksgiving for their deliverance from death‑by‑drowning. their deliverance from death‑by‑drowning.

30


14. “I will require a reckoning for human 14. “I will require a reckoning for human life. Whoever sheds the blood of a life. Whoever sheds the blood of a human, / by a human shall that person's human, / by a human shall that person's blood be shed" (Gen 9:5‑6). This is a blood be shed" (Gen 9:5‑6). This is a statute that God puts down for all statute that God puts down for all humanity and the sailors demonstrate an humanity and the sailors demonstrate an awareness of it when they plead with awareness of it when they plead with Yahweh not to kill them as a punishment Yahweh not to kill them as a punishment for throwing Jonah overboard, into the for throwing Jonah overboard, into the sea. sea.

31

Many NationsMany Nations15. “I am establishing my covenant with you and your 15. “I am establishing my covenant with you and your

descendants after you, and with every living creature ... descendants after you, and with every living creature ... my covenant that is between me and you and every living my covenant that is between me and you and every living creature of all flesh" (Gen 9:8‑17). In this covenant God creature of all flesh" (Gen 9:8‑17). In this covenant God specifically includes not only humankind but also animals, specifically includes not only humankind but also animals, domestic and wild; this means that the umbrella of this domestic and wild; this means that the umbrella of this covenant is extended to non‑Israelite humans (the covenant is extended to non‑Israelite humans (the Ninevites) as well as their animals, whose donning of Ninevites) as well as their animals, whose donning of sackcloth and bleating perhaps serve to remind God of this sackcloth and bleating perhaps serve to remind God of this eternal promise. eternal promise.

16. Shem, Ham, and Japheth are the sons of Noah; and from 16. Shem, Ham, and Japheth are the sons of Noah; and from these the whole earth was peopled. The descendants of these the whole earth was peopled. The descendants of Ham include Nimrod who he went into Assyria, and built Ham include Nimrod who he went into Assyria, and built Nineveh, the great city (Gen 9:18‑19, 10:6‑12). Here it is Nineveh, the great city (Gen 9:18‑19, 10:6‑12). Here it is made explicit that any covenant extending to Noah and to made explicit that any covenant extending to Noah and to his descendants extends to Assyria, to Nineveh, and to its his descendants extends to Assyria, to Nineveh, and to its residents. The book of Jonah takes it as a given that this residents. The book of Jonah takes it as a given that this covenant is operative, and that the Ninevites (and covenant is operative, and that the Ninevites (and Assyrians), even given their violence, are included in it. Assyrians), even given their violence, are included in it.

32


The question is posed by this sampling is The question is posed by this sampling is exactly the one posed by St. Paul, exactly the one posed by St. Paul, “Is he “Is he only the God of the Jews? Is he not also only the God of the Jews? Is he not also the God of the Gentiles?” the God of the Gentiles?” (Rom. 3:29). (Rom. 3:29). The Greek of the text demands an The Greek of the text demands an emphatic YES! And that means our emphatic YES! And that means our destination is not just Israel, not just the destination is not just Israel, not just the church – no. Our destination is MANY church – no. Our destination is MANY NATIONS … and this means and includes NATIONS … and this means and includes especially … Nineveh!especially … Nineveh!

33

Part 3 Part 3

One GospelOne Gospel

34

One GospelOne Gospel

But if our destination is to MANY NATIONS, our But if our destination is to MANY NATIONS, our conviction is that we have only ONE GOSPEL. conviction is that we have only ONE GOSPEL. Let’s talk about that. By a word-association, Let’s talk about that. By a word-association, “Jonah” would undoubtedly prompt the reaction “Jonah” would undoubtedly prompt the reaction of … “whale,” but a subject that takes up only of … “whale,” but a subject that takes up only three verses out of a total of forty-eight cannot three verses out of a total of forty-eight cannot be regarded as the book’s main concern. be regarded as the book’s main concern. Campbell Morgan penned these wise words: Campbell Morgan penned these wise words: “Men have been looking so hard at the great fish “Men have been looking so hard at the great fish that they have failed to see the great God.” In that they have failed to see the great God.” In the book of Jonah, the name Yahweh is the book of Jonah, the name Yahweh is mentioned 22 times, Elohim or El 13 times, and mentioned 22 times, Elohim or El 13 times, and the combination Yahweh Elohim four times for a the combination Yahweh Elohim four times for a total of 39 references to the deity in 48 verses. total of 39 references to the deity in 48 verses. This is clearly a story about the God of Israel. This is clearly a story about the God of Israel.

35

One GospelOne GospelAnd this God is the God who delivers. The sailors are And this God is the God who delivers. The sailors are

saved from the raging storm; Jonah is saved from saved from the raging storm; Jonah is saved from drowning in the sea; the Ninevites are saved from drowning in the sea; the Ninevites are saved from destruction; ironically in the end, even though the destruction; ironically in the end, even though the LORD provides a plant to save Jonah (4:6), the LORD provides a plant to save Jonah (4:6), the prophet appears to thwart the idea. Although justice prophet appears to thwart the idea. Although justice demands that the idolatrous sailors, the prodigal demands that the idolatrous sailors, the prodigal Jonah and the evil Ninevites perish – mercy prevails Jonah and the evil Ninevites perish – mercy prevails and grants a new life. This ONE GOSPEL is summed and grants a new life. This ONE GOSPEL is summed up in 3:1, “Now the word of the LORD came to Jonah up in 3:1, “Now the word of the LORD came to Jonah a second time …” We treasure, extol, share, a second time …” We treasure, extol, share, celebrate and yes, care passionately about this celebrate and yes, care passionately about this gospel because it shows us that the Creator is the gospel because it shows us that the Creator is the God of the second chance. Mark 16:7, “Go tell his God of the second chance. Mark 16:7, “Go tell his disciples and Peter …” Peter, Peter … after the cave-disciples and Peter …” Peter, Peter … after the cave-in, the curses, the cowardly actions … you get a in, the curses, the cowardly actions … you get a second chance. second chance.

36

Part 4 Part 4

The Book of JonahThe Book of Jonah

37

CHAPTER ONE – VERSE ONECHAPTER ONE – VERSE ONE – – The word of the The word of the LORD came to Jonah son of Amittai: LORD came to Jonah son of Amittai: The expression The expression “And the word of the LORD came to …”“And the word of the LORD came to …” is found in the is found in the OT only when contexts and circumstances regarding the OT only when contexts and circumstances regarding the prophet and his mission are already established in prophet and his mission are already established in previous statements. This point is as big as the book’s previous statements. This point is as big as the book’s fish! It means that the story of Jonah actually begins in fish! It means that the story of Jonah actually begins in another place; i.e. 2 Kings 14:25. This account anchors another place; i.e. 2 Kings 14:25. This account anchors Jonah in the 8th century B.C. as a court-prophet of the Jonah in the 8th century B.C. as a court-prophet of the Israelite king Jeroboam II (786-746 B.C.). Israelite king Jeroboam II (786-746 B.C.). “He [Jeroboam “He [Jeroboam II] restored the border of Israel from Lebo-hamath [i.e. II] restored the border of Israel from Lebo-hamath [i.e. Aram/Syria] as far as the Sea of the Arabah [i.e. the Gulf Aram/Syria] as far as the Sea of the Arabah [i.e. the Gulf of Aqabah], according to the word of the LORD, the God of Aqabah], according to the word of the LORD, the God of Israel, which he spoke by the hand of his servant Jonah of Israel, which he spoke by the hand of his servant Jonah son of Amittai, the prophet, who was from Gath-hepher.”son of Amittai, the prophet, who was from Gath-hepher.”

38

Jonah is the Hebrew word for dove (Gen. 8:8-12; Jonah is the Hebrew word for dove (Gen. 8:8-12; Song of Solomon 1:15; 4:1, etc.). There is Song of Solomon 1:15; 4:1, etc.). There is nothing exceptional about a name derived from nothing exceptional about a name derived from the animal world, whether in Hebrew or in other the animal world, whether in Hebrew or in other ancient Near Eastern languages; yet, since ancient Near Eastern languages; yet, since biblical names often indicate the nature of a biblical names often indicate the nature of a person, Hosea 7:11 is instructive. “Ephraim person, Hosea 7:11 is instructive. “Ephraim

became like a dove (became like a dove (hn"AyK.hn"AyK. ), silly and ), silly and brainless. They called to Egypt, they went to brainless. They called to Egypt, they went to Assyria.” The phrase translated “brainless” has Assyria.” The phrase translated “brainless” has connotations of discernment, not simply connotations of discernment, not simply intelligence. Rather, the aimless activity of the intelligence. Rather, the aimless activity of the dove here, flying from one place to another, dove here, flying from one place to another, suggest that it is a confused and frightened bird. suggest that it is a confused and frightened bird.

39

VERSE TWO VERSE TWO – "Go to the great city of – "Go to the great city of Nineveh and preach against it, Nineveh and preach against it, because its wickedness has come up because its wickedness has come up before me." before me." The entire prophecy of The entire prophecy of Nahum, delivered sometime before Nahum, delivered sometime before Nineveh’s downfall in 612 BC, gives a Nineveh’s downfall in 612 BC, gives a picture of this city of bloodshed. It is full picture of this city of bloodshed. It is full of lies, dead bodies without end, a city of lies, dead bodies without end, a city that could be likened to a shapely harlot that could be likened to a shapely harlot out to seduce all nations (Nah. 3:1-4; cf. out to seduce all nations (Nah. 3:1-4; cf. Zeph. 2:13-15). Nineveh was truly the Zeph. 2:13-15). Nineveh was truly the “chief of sinners.” “chief of sinners.”

40

Nineveh is remembered most for her inhumane warfare. Nineveh is remembered most for her inhumane warfare. Note these words of one of her kings, Ashru-nasirpal II:Note these words of one of her kings, Ashru-nasirpal II:““I stormed the mountain peaks and took them. In the I stormed the mountain peaks and took them. In the midst of the mighty mountains I slaughtered them; with midst of the mighty mountains I slaughtered them; with their blood I dyed the mountain red like wool. With the their blood I dyed the mountain red like wool. With the rest of them I darkened the gullies and precipices of the rest of them I darkened the gullies and precipices of the mountains. I carried off their spoil and their mountains. I carried off their spoil and their possessions. The heads of their warriors I cut off, and I possessions. The heads of their warriors I cut off, and I formed them into a pillar over against their city; their formed them into a pillar over against their city; their young men and their maidens I burned in the fire. I young men and their maidens I burned in the fire. I built a pillar over against the city gates, and I flayed all built a pillar over against the city gates, and I flayed all the chief men who had revolted, and I covered the pillar the chief men who had revolted, and I covered the pillar with their skins; some I walled up within the pillar, with their skins; some I walled up within the pillar, some I impaled upon the pillar on stakes, and others I some I impaled upon the pillar on stakes, and others I bound to stakes round about the pillar.”bound to stakes round about the pillar.”

41

Assyrian Assyrian ArtArt

42

VERSE THREEVERSE THREE – – But Jonah ran away from the But Jonah ran away from the LORD and went down to Tarshish. He went LORD and went down to Tarshish. He went down to Joppa, where he found a ship bound down to Joppa, where he found a ship bound for that port. After paying the fare, he went for that port. After paying the fare, he went aboard and sailed for Tarshish to flee from the aboard and sailed for Tarshish to flee from the LORD.LORD. Jonah says nothing to the LORD but rises to Jonah says nothing to the LORD but rises to flee. Normally prophets protest their inability to flee. Normally prophets protest their inability to speak – Moses protests that he is not a “man of speak – Moses protests that he is not a “man of words” (Ex. 4:10); Jeremiah fears that he “does not words” (Ex. 4:10); Jeremiah fears that he “does not know how to speak” (Jer. 1:6); Isaiah insists that his know how to speak” (Jer. 1:6); Isaiah insists that his words are unworthy, his lips unclean (Isa. 6:5) – but words are unworthy, his lips unclean (Isa. 6:5) – but Jonah in contrast, goes the opposite direction Jonah in contrast, goes the opposite direction without saying a word! So already in this verse the without saying a word! So already in this verse the reader encounters the textual tendency of Jonah to reader encounters the textual tendency of Jonah to invert biblical tradition. Here the author begins his invert biblical tradition. Here the author begins his satire of Jonah and all who embrace his ideas. satire of Jonah and all who embrace his ideas.

44

And all of this leads to a progressive downhill And all of this leads to a progressive downhill slide. He goes down to Joppa (1:3), goes slide. He goes down to Joppa (1:3), goes down to the ship (1:3), goes down into the down to the ship (1:3), goes down into the innermost parts of the ship (1:5), is thrown innermost parts of the ship (1:5), is thrown down into the depths of the sea and then down into the depths of the sea and then descends to the realm of death or Sheol descends to the realm of death or Sheol (2:3, 7). Down, down, down, down …. this (2:3, 7). Down, down, down, down …. this is the inevitable path of those who seek to is the inevitable path of those who seek to avoid the mission of the church. The only avoid the mission of the church. The only place we go is … down. And going down in place we go is … down. And going down in the OT depicts a movement toward death the OT depicts a movement toward death (cf. Ps. 88:4-6; Prov. 5:5). (cf. Ps. 88:4-6; Prov. 5:5).

45

The word The word “fare”“fare” actually refers to the ship. The idea actually refers to the ship. The idea here is not that Jonah paid a fare (so all of the here is not that Jonah paid a fare (so all of the English versions), but rather that he hired the ship English versions), but rather that he hired the ship and its crew. First, that Jonah has access to the and its crew. First, that Jonah has access to the ship’s ship’s “innermost recesses”“innermost recesses” (1:5) makes sense if he (1:5) makes sense if he owned the boat. Second, the sailor’s hesitation to owned the boat. Second, the sailor’s hesitation to throw Jonah overboard (1:13-14) is understandable throw Jonah overboard (1:13-14) is understandable because he was their “boss.” Finally, according to because he was their “boss.” Finally, according to most scholars it wasn’t until Roman times that the most scholars it wasn’t until Roman times that the ancient world had a specific word for “fare” – a ancient world had a specific word for “fare” – a charge for the purchase of space in an expedition, charge for the purchase of space in an expedition, seagoing or otherwise. No wonder Jonah didn’t seagoing or otherwise. No wonder Jonah didn’t want to go to Nineveh – he’s cashing in on his want to go to Nineveh – he’s cashing in on his ministry under Jeroboam II – enough cash that is, to ministry under Jeroboam II – enough cash that is, to buy a ship and her crew to run away from the buy a ship and her crew to run away from the LORD’S presence!LORD’S presence!

46

VERSE FOUR – VERSE FOUR – Then the LORD Then the LORD sent a great wind on the sea, sent a great wind on the sea, and such a violent storm and such a violent storm arose that the ship arose that the ship threatened to break up. threatened to break up.

47

““And as for the ship – it had a mind to And as for the ship – it had a mind to break up.” The irony is that the break up.” The irony is that the sailors fear disaster, the captain of sailors fear disaster, the captain of the ship fears disaster, indeed, even the ship fears disaster, indeed, even the ship thinks it is going to break the ship thinks it is going to break up. The only character – animate or up. The only character – animate or inanimate – that has no fear is Jonah. inanimate – that has no fear is Jonah. The pun then is this: as the ship The pun then is this: as the ship fears wrecking she becomes a fears wrecking she becomes a nervous wreck!nervous wreck!

48

VERSE FIVE –VERSE FIVE – All the sailors were afraid and each All the sailors were afraid and each cried out to his own god. And they threw the cried out to his own god. And they threw the cargo into the sea to lighten the ship. But Jonah cargo into the sea to lighten the ship. But Jonah had gone below deck, where he lay down and had gone below deck, where he lay down and fell into a deep sleep. fell into a deep sleep. The subsequent events will The subsequent events will transform the sailors from shear terror, to an awe at transform the sailors from shear terror, to an awe at the awareness of being in the LORD’S presence, to the awareness of being in the LORD’S presence, to finally trust, belief and worship of this great God. finally trust, belief and worship of this great God. The word The word “deep sleep”“deep sleep” may be the first indication may be the first indication that Jonah seeks to die (4:3). The same word that Jonah seeks to die (4:3). The same word translated translated “deep sleep”“deep sleep” is used in Judges 4:21. It is used in Judges 4:21. It describes Sisera as in such deep slumber that he describes Sisera as in such deep slumber that he didn’t hear Jael coming near to deliver his death didn’t hear Jael coming near to deliver his death blow (Judg. 4:21). Luther calls Jonah’s sleep a “sleep blow (Judg. 4:21). Luther calls Jonah’s sleep a “sleep of death” (cf. Ps. 88:4-6), saying, “There he lies and of death” (cf. Ps. 88:4-6), saying, “There he lies and snores in his sins.” As a noun the word describes snores in his sins.” As a noun the word describes Adam in Gen. 2:21. Adam in Gen. 2:21.

49

VERSE SIX – VERSE SIX – The captain went to him The captain went to him and said, "How can you sleep? Get up and said, "How can you sleep? Get up and call on your god! Perhaps he will and call on your god! Perhaps he will take notice of us, and we will not take notice of us, and we will not perish."perish." Now a new character enters the Now a new character enters the scene. Many of the human reactions scene. Many of the human reactions throughout the book deal with the throughout the book deal with the question of life and death. This issue is question of life and death. This issue is particularly focused in the use of “perish”. particularly focused in the use of “perish”.

50

““Perhaps” is indicative of one of the major Perhaps” is indicative of one of the major themes of the book (cf. 1:14b; 3:9). The themes of the book (cf. 1:14b; 3:9). The LORD will act as it pleases him, which LORD will act as it pleases him, which may or may not conform to human may or may not conform to human patterns of actions. No demanding here, patterns of actions. No demanding here, just humble awareness that there are two just humble awareness that there are two foundational truths to human foundational truths to human enlightenment – number one, there is a enlightenment – number one, there is a God; number two, you are not him!God; number two, you are not him!

51

VERSE SEVEN – VERSE SEVEN – Then the Then the sailors said to each other, sailors said to each other, "Come, let us cast lots to "Come, let us cast lots to find out who is responsible find out who is responsible for this calamity."for this calamity." They They cast lots and the lot fell on cast lots and the lot fell on Jonah. Jonah.

52

VERSE EIGHT – VERSE EIGHT – So they asked him, So they asked him, "Tell us, who is responsible for "Tell us, who is responsible for making all this trouble for us? making all this trouble for us? What do you do? Where do you What do you do? Where do you come from? What is your come from? What is your country? From what people are country? From what people are you?"you?"

53

VERSE NINE – He answered, "I am a Hebrew and I VERSE NINE – He answered, "I am a Hebrew and I worship the LORD, the God of heaven, who made the worship the LORD, the God of heaven, who made the sea and the land." sea and the land." Jonah 1:4-16 (Scene II) is built Jonah 1:4-16 (Scene II) is built according to a concentric or chiastic pattern:according to a concentric or chiastic pattern:A The LORD hurls the storm (1:4)A The LORD hurls the storm (1:4)

B The sailors pray, act (1:5ab)B The sailors pray, act (1:5ab)C Jonah acts (lies down, sleeps – 1:5c)C Jonah acts (lies down, sleeps – 1:5c) D The captain and sailors question Jonah D The captain and sailors question Jonah

(1:6-8)(1:6-8)E Jonah speaks (1:9)E Jonah speaks (1:9)

D’ The sailors question Jonah (1:10-11)D’ The sailors question Jonah (1:10-11)C’ Jonah speaks (1:12)C’ Jonah speaks (1:12)

B’ The sailors act, pray (1:13-14)B’ The sailors act, pray (1:13-14)A’ The sailors hurl Jonah and the storm ends (1:15)A’ The sailors hurl Jonah and the storm ends (1:15)Conclusion – 1:16Conclusion – 1:16

54

Jonah’s words in 1:9, a confession of faith, Jonah’s words in 1:9, a confession of faith, have been carefully placed at the have been carefully placed at the midpoint of this chiastic structure. There midpoint of this chiastic structure. There are 94 words in the Hebrew text from the are 94 words in the Hebrew text from the scene’s beginning in 1:4 to the beginning scene’s beginning in 1:4 to the beginning of the speech in 1:9 and 94 words in 1:10-of the speech in 1:9 and 94 words in 1:10-15. Verse 16 stands outside the pattern 15. Verse 16 stands outside the pattern as a conclusion. Both the chiastic as a conclusion. Both the chiastic structure and the exact balance of structure and the exact balance of number of words serve to place the focus number of words serve to place the focus for this section on the confession in 1:9.for this section on the confession in 1:9.

55

At the heart of this section is Jonah’s At the heart of this section is Jonah’s confession that is analogous to his sermon confession that is analogous to his sermon in 3:4. Both accomplish the salvation of in 3:4. Both accomplish the salvation of unbelievers. Whatever Jonah’s intention, unbelievers. Whatever Jonah’s intention, this confession functions as a means of this confession functions as a means of grace whereby the sailors are brought to grace whereby the sailors are brought to faith. Such is the power of the ONE faith. Such is the power of the ONE GOSPEL – albeit in a very brief expression GOSPEL – albeit in a very brief expression – indeed, it is the power of God for the – indeed, it is the power of God for the salvation of all who believe, first the Jew salvation of all who believe, first the Jew and then – in this case – the Gentile and then – in this case – the Gentile sailors (cf. Is. 55:10-11). sailors (cf. Is. 55:10-11).

56

VERSE TEN – VERSE TEN – This terrified them and they This terrified them and they asked, "What have you done?" (They knew asked, "What have you done?" (They knew he was running away from the LORD, he was running away from the LORD, because he had already told them so.) because he had already told them so.) The sailors react in a way more indicative of The sailors react in a way more indicative of an Israelite, than in a manner one would an Israelite, than in a manner one would expect from unbelievers. The sailors cannot expect from unbelievers. The sailors cannot imagine anyone treating a deity in such a imagine anyone treating a deity in such a fashion. Here they are revealed as having a fashion. Here they are revealed as having a respect for the divine that Jonah does not respect for the divine that Jonah does not have. This is an ongoing theme of the book – have. This is an ongoing theme of the book – that is, the outsiders get it, the insider that is, the outsiders get it, the insider doesn’t. doesn’t.

57

Jonah as “The Older Jonah as “The Older Brother”Brother”

58

VERSE ELEVEN – VERSE ELEVEN – The The sea was getting rougher sea was getting rougher and rougher. So they and rougher. So they asked him, "What should asked him, "What should we do to you to make the we do to you to make the sea calm down for us?"sea calm down for us?"

59

VERSE TWELVE – VERSE TWELVE – "Pick "Pick me up and throw me me up and throw me into the sea," he into the sea," he replied, "and it will replied, "and it will become calm. I know become calm. I know that it is my fault that that it is my fault that this great storm has this great storm has come upon you."come upon you."

60

VERSE THIRTEEN – VERSE THIRTEEN – Instead, the men did Instead, the men did their best to row back to land. But they their best to row back to land. But they could not, for the sea grew even wilder than could not, for the sea grew even wilder than before.before. Normally it is the prophet’s role to save Normally it is the prophet’s role to save the people from some divinely-inspired disaster the people from some divinely-inspired disaster or punishment, but here it is the pagan sailors or punishment, but here it is the pagan sailors who attempt to save a prophet of the LORD who who attempt to save a prophet of the LORD who refuses to speak. Against navigational experience refuses to speak. Against navigational experience spanning centuries that has taught mariners to spanning centuries that has taught mariners to remain in open sea during a storm, these sailors remain in open sea during a storm, these sailors attempt to return to “dry ground”. Such is their attempt to return to “dry ground”. Such is their concern for life!concern for life!

61

VERSE FOURTEEN – VERSE FOURTEEN – Then they cried to Then they cried to the LORD, "O LORD, please do not let the LORD, "O LORD, please do not let us die for taking this man's life. Do not us die for taking this man's life. Do not hold us accountable for killing an hold us accountable for killing an innocent man, for you, O LORD, have innocent man, for you, O LORD, have done as you pleased."done as you pleased." The role of The role of prophet and people is reversed – the sailors prophet and people is reversed – the sailors refuse to commit a crime after the prophet refuse to commit a crime after the prophet has asked them to do so. Moreover, the has asked them to do so. Moreover, the sailors are praying the prayer Jonah should sailors are praying the prayer Jonah should be praying. The sailors confess that the be praying. The sailors confess that the LORD does as he pleases (cf. Ps. 115:3; LORD does as he pleases (cf. Ps. 115:3; 135:6), while Jonah expresses his 135:6), while Jonah expresses his frustration because God does precisely that. frustration because God does precisely that.

62

VERSES FIFTEEN AND SIXTEEN – VERSES FIFTEEN AND SIXTEEN – Then they Then they took Jonah and threw him overboard, and the took Jonah and threw him overboard, and the raging sea grew calm. At this the men raging sea grew calm. At this the men greatly feared the LORD, and they offered a greatly feared the LORD, and they offered a sacrifice to the LORD and made vows to him. sacrifice to the LORD and made vows to him. “The LORD is found by those who did not seek” “The LORD is found by those who did not seek” him (Is. 65:1). The response of the sailors is him (Is. 65:1). The response of the sailors is striking in its simplicity and overpowering in its striking in its simplicity and overpowering in its implications. The key word is “fear”, here implications. The key word is “fear”, here understood as worship. They can now make the understood as worship. They can now make the same confession as Jonah did in v. 9. Luther also same confession as Jonah did in v. 9. Luther also believes that these sailors “are also delivered believes that these sailors “are also delivered from death, also from unbelief and sin, and they from death, also from unbelief and sin, and they are brought to a knowledge of God so that they are brought to a knowledge of God so that they now become pious and true servants of God, such now become pious and true servants of God, such humble and timid servants.”humble and timid servants.”

63

VERSE SEVENTEEN VERSE SEVENTEEN But the LORD provided But the LORD provided a great fish to swallow Jonah, and Jonah a great fish to swallow Jonah, and Jonah was inside the fish three days and three was inside the fish three days and three nights. nights. Although Jonah apparently believed Although Jonah apparently believed that he would be able to escape the LORD’S that he would be able to escape the LORD’S commission by his own death, God makes it commission by his own death, God makes it clear that there will be no escape. Rather than clear that there will be no escape. Rather than kill him or let him die, he imprisons Jonah in kill him or let him die, he imprisons Jonah in the belly of the fish to demonstrate further that the belly of the fish to demonstrate further that there is nowhere in the world, even death, there is nowhere in the world, even death, where Jonah can flee (cf. Amos 9:2-3). where Jonah can flee (cf. Amos 9:2-3).

64

Jonah being swallowedJonah being swallowed

65

The word “provide” or direct, ordain, appoint The word “provide” or direct, ordain, appoint is used the first of four times in the book is used the first of four times in the book here, then again in 4:6, 7, 8. Each time a here, then again in 4:6, 7, 8. Each time a non-human agent is appointed and each non-human agent is appointed and each occurrence is used with a different divine occurrence is used with a different divine name. And each non-human agent is name. And each non-human agent is different; what does all this mean? The different; what does all this mean? The LORD “appoints” a fish, a plant (4:6), a LORD “appoints” a fish, a plant (4:6), a worm (4:7) and a wind (4:8). These worm (4:7) and a wind (4:8). These elements of nature are appointed for elements of nature are appointed for salvation (the fish and plant), as well for salvation (the fish and plant), as well for judgment (the worm and wind). judgment (the worm and wind).

66

Two observations regarding the use of Two observations regarding the use of this word “provide” in the book are this word “provide” in the book are as follows. With each use a different as follows. With each use a different divine name is used as the subject of divine name is used as the subject of the verb –the verb –

1:17 – Yahweh1:17 – Yahweh

4:6 – Yahweh-Elohim4:6 – Yahweh-Elohim

4:7 – Ha-Elohim4:7 – Ha-Elohim

4:8 – Elohim4:8 – Elohim

67

When the verb occurs the object When the verb occurs the object of the LORD’S control belongs of the LORD’S control belongs to a different realm in nature –to a different realm in nature –

1:17 – the fish (sea)1:17 – the fish (sea)

4:6 – the plant (vegetation)4:6 – the plant (vegetation)

4:7 – the worm (animals)4:7 – the worm (animals)

4:8 – the wind (air)4:8 – the wind (air)

68

Jonah at prayerJonah at prayer

69

From the Book of Psalms: From the Book of Psalms: + “my distress” 18:6; 120:1+ “my distress” 18:6; 120:1+ “Sheol” 18:4-5+ “Sheol” 18:4-5+ “all thy waves and thy billows passed over + “all thy waves and thy billows passed over me” 42:7me” 42:7+ “from thy presence” 139:7+ “from thy presence” 139:7+ “upon thy holy temple” 5:7+ “upon thy holy temple” 5:7+ “the waters closed in over me” 69:2+ “the waters closed in over me” 69:2+ “my life from the Pit” 30:3+ “my life from the Pit” 30:3+ “my soul fainted within me” 142:3+ “my soul fainted within me” 142:3+ “into thy holy temple” 18:6+ “into thy holy temple” 18:6+ “deliverance belongs to Yahweh” 3:8+ “deliverance belongs to Yahweh” 3:8

70

VERSE TEN –VERSE TEN – And the LORD And the LORD commanded the fish, and it vomited commanded the fish, and it vomited Jonah onto dry land. Jonah onto dry land. Jonah is not placed Jonah is not placed or gently laid upon the beach. No. He is or gently laid upon the beach. No. He is vomited. It’s as if three days of vomited. It’s as if three days of undigested Jonah is enough! Just where undigested Jonah is enough! Just where he was sprawled out is not known – all we he was sprawled out is not known – all we have is the word have is the word “dry ground”.“dry ground”. So it is So it is there that the LORD places the prodigal there that the LORD places the prodigal prophet. prophet.

71

VERSES ONE – FOUR – VERSES ONE – FOUR – Then the word of the Then the word of the LORD came to Jonah a second time: "Go to LORD came to Jonah a second time: "Go to the great city of Nineveh and proclaim to it the great city of Nineveh and proclaim to it the message I give you." Jonah obeyed the the message I give you." Jonah obeyed the word of the LORD and went to Nineveh. Now word of the LORD and went to Nineveh. Now Nineveh was a very important city-- a visit Nineveh was a very important city-- a visit required three days.required three days. On the first day, Jonah On the first day, Jonah started into the city. He proclaimed: "Forty started into the city. He proclaimed: "Forty more days and Nineveh will be turned over.“ more days and Nineveh will be turned over.“ The approximate travel time from Jerusalem to The approximate travel time from Jerusalem to Nineveh in antiquity would have been about 45 Nineveh in antiquity would have been about 45 days. This is estimated according to caravan days. This is estimated according to caravan speed.speed.

72

Jonah answers the 2Jonah answers the 2ndnd callcall

73

Jonah Jonah preaching to the Ninevitespreaching to the Ninevites

74

““Forty days”Forty days” is a term that denotes a time of testing, is a term that denotes a time of testing, with a new beginning at the end. Without citing with a new beginning at the end. Without citing every Scriptural instances in which multiples of every Scriptural instances in which multiples of forty are use, the following are noteworthy: (1) forty are use, the following are noteworthy: (1) forty years – Israel’s journey from Egypt to Canaan forty years – Israel’s journey from Egypt to Canaan (Ex. 16:35); peace in Israel upon the LORD’S (Ex. 16:35); peace in Israel upon the LORD’S selection of a judge (Judg. 3:11): (2) forty days – selection of a judge (Judg. 3:11): (2) forty days – rain leading up to the flood (Gen. 7:12); Moses at rain leading up to the flood (Gen. 7:12); Moses at Mt. Sinai (Ex. 24:18); spies in Canaan (Num. 13:25); Mt. Sinai (Ex. 24:18); spies in Canaan (Num. 13:25); Elijah’s fast (1 Kings 19:8); Jesus’ fast (Matt. 4:2); Elijah’s fast (1 Kings 19:8); Jesus’ fast (Matt. 4:2); the post-resurrection epiphanies (Acts 1:3). Forty the post-resurrection epiphanies (Acts 1:3). Forty not only takes us to a Noahic “sampling” – it also not only takes us to a Noahic “sampling” – it also takes us to the slow and merciful LORD who could takes us to the slow and merciful LORD who could have said to Nineveh, “I’ll make all new things, the have said to Nineveh, “I’ll make all new things, the old won’t do.” But instead he said, “I’ll make all old won’t do.” But instead he said, “I’ll make all things – even you – new!”things – even you – new!”

75

VERSE FIVE – VERSE FIVE – The Ninevites The Ninevites believed God. They declared a believed God. They declared a fast, and all of them, from the fast, and all of them, from the greatest to the least, put on greatest to the least, put on sackcloth.sackcloth. The verbal root here is The verbal root here is !!mama (“believe, trust” – “AMEN”) the (“believe, trust” – “AMEN”) the same root that forms the name of same root that forms the name of Jonah’s father (1:1), now ironically Jonah’s father (1:1), now ironically appears, not with Jonah, but with the appears, not with Jonah, but with the Ninevites. Ninevites.

76

VERSE SIX – VERSE SIX – When the news reached the king When the news reached the king of Nineveh, he rose from his throne, took off of Nineveh, he rose from his throne, took off his royal robes, covered himself with his royal robes, covered himself with sackcloth and sat down in the dust.sackcloth and sat down in the dust. This This reaction of the king is all the more remarkable in reaction of the king is all the more remarkable in that elsewhere the king of Assyria is portrayed as that elsewhere the king of Assyria is portrayed as an arrogant, boasting monarch who not only an arrogant, boasting monarch who not only defies the LORD and threatens Jerusalem, but defies the LORD and threatens Jerusalem, but argues that his power is great than the LORD’S argues that his power is great than the LORD’S because he has been able to defeat the God of because he has been able to defeat the God of Israel/Judah just as he defeated the gods of other Israel/Judah just as he defeated the gods of other nations (Is. 10:5-34, 36-27/ 2 Kings 18-19; nations (Is. 10:5-34, 36-27/ 2 Kings 18-19; Nahum 2-3). He rises from his throne, removes Nahum 2-3). He rises from his throne, removes his robe, puts on sackcloth, and sits in the dust his robe, puts on sackcloth, and sits in the dust or ashes (cf. Job 2:8; Dan. 9:3; Esther 4:1, 3). or ashes (cf. Job 2:8; Dan. 9:3; Esther 4:1, 3).

77

VERSE SEVEN – VERSE SEVEN – Then he issued a Then he issued a proclamation in Nineveh: "By the decree of proclamation in Nineveh: "By the decree of the king and his nobles: Do not let any man the king and his nobles: Do not let any man or beast, herd or flock, taste anything; do or beast, herd or flock, taste anything; do not let them eat or drink. not let them eat or drink. The book has The book has already indicated that a fish had a great already indicated that a fish had a great responsibility – now more animals join in. The responsibility – now more animals join in. The verse is not some kind of hyperbole; rather, the verse is not some kind of hyperbole; rather, the idea is that the conversion is so complete that it idea is that the conversion is so complete that it includes includes “people and animals and all the “people and animals and all the company of creatures.”company of creatures.” Remember … Noah?? Remember … Noah?? Those who are tuned into this “sampling” Those who are tuned into this “sampling” understand the idea – a new past to live with understand the idea – a new past to live with that changes our future indefinitely … MANY that changes our future indefinitely … MANY NATIONS!NATIONS!

78

VERSE EIGHT – VERSE EIGHT – But let man and beast be But let man and beast be covered with sackcloth. Let everyone call covered with sackcloth. Let everyone call urgently on God. Let them give up their urgently on God. Let them give up their evil ways and their violence. evil ways and their violence. While While “fear/worship” is the word governing the “fear/worship” is the word governing the conversion of the sailors, “turn/repent” is the conversion of the sailors, “turn/repent” is the word that describes the conversion of the word that describes the conversion of the Ninevites. It is used in this chapter five Ninevites. It is used in this chapter five times, with much the same rhythm as that of times, with much the same rhythm as that of fear in chapter one. The Ninevites turn from fear in chapter one. The Ninevites turn from their wicked way (3:8) in the hope that the their wicked way (3:8) in the hope that the LORD may turn from his anger (3:9). When LORD may turn from his anger (3:9). When he does sees that the city has turned/repented he does sees that the city has turned/repented he relents (3:10) from his judgment. he relents (3:10) from his judgment.

79

VERSES NINE – TEN VERSES NINE – TEN Who knows? God Who knows? God may yet relent and with compassion may yet relent and with compassion turn from his fierce anger so that we turn from his fierce anger so that we will not perish."will not perish." When God saw what When God saw what they did and how they turned from their they did and how they turned from their evil ways, he had compassion and did not evil ways, he had compassion and did not bring upon them the destruction he had bring upon them the destruction he had threatened. But does God really relent, threatened. But does God really relent, or, as the KJV translates the Hebrew or, as the KJV translates the Hebrew word, “repent?” word, “repent?”

80

That is to say, this God reveals himself as one who That is to say, this God reveals himself as one who is not immutable in some absolute sense. Just so, is not immutable in some absolute sense. Just so, Karl Barth calls it “the holy mutability of God.” Karl Barth calls it “the holy mutability of God.” This is perhaps at least one reason for Israel’s This is perhaps at least one reason for Israel’s aniconic perspective that idols do not change (cf. aniconic perspective that idols do not change (cf. Ps 115:5-7; Jer 10:4-5). Understood this way, Ps 115:5-7; Jer 10:4-5). Understood this way, this prohibition of images is a concern to protect this prohibition of images is a concern to protect the LORD’S relatedness rather than his the LORD’S relatedness rather than his transcendence, though the two are not mutually transcendence, though the two are not mutually exclusive. Also, one of the characteristics of the exclusive. Also, one of the characteristics of the gods of the nations is that they cannot be moved gods of the nations is that they cannot be moved or affected (cf. 1 Kings 18:27-29). or affected (cf. 1 Kings 18:27-29).

81

Divine repentance enables the Divine repentance enables the primary attributes of the LORD to be primary attributes of the LORD to be kept primary, namely, his steadfast kept primary, namely, his steadfast love and mercy. He is not love and mercy. He is not unbending or unyielding, as a focus unbending or unyielding, as a focus on immutability suggests. He is not on immutability suggests. He is not a “take it or leave it,” “like it or lump a “take it or leave it,” “like it or lump it” God. He will change course in it” God. He will change course in midstream in view of the interaction midstream in view of the interaction with his world. with his world.

82

VERSE ONE – VERSE ONE – But Jonah was greatly displeased But Jonah was greatly displeased and became angry. and became angry. A key word in the book that A key word in the book that is repeated as a noun and a verb is “evil” is repeated as a noun and a verb is “evil” occurring ten times (1:2, 7, 8: 3:8, 10a, 10b; 4:1a, occurring ten times (1:2, 7, 8: 3:8, 10a, 10b; 4:1a, 1b, 2, 6). There has been “evil” beginning with 1b, 2, 6). There has been “evil” beginning with the Ninevites (1:2), moving to the sailors (1:7), the Ninevites (1:2), moving to the sailors (1:7), returning to the Ninevites (3:10), coming to the returning to the Ninevites (3:10), coming to the LORD (3:10; 4:2), and here with Jonah. Except in LORD (3:10; 4:2), and here with Jonah. Except in the reference to Jonah, all the evil is taken away. the reference to Jonah, all the evil is taken away. In v. 6 the LORD tries, but to no avail. “Evil” is In v. 6 the LORD tries, but to no avail. “Evil” is used in two closely related ways. On the one used in two closely related ways. On the one hand it refers to the wickedness of the Ninevites hand it refers to the wickedness of the Ninevites (1:2; 3:8, 10) and Jonah (4:6). On the other hand, (1:2; 3:8, 10) and Jonah (4:6). On the other hand, it refers to the judgment which is sometimes it refers to the judgment which is sometimes threatened and other times carried out by the threatened and other times carried out by the LORD (1:7, 8; 3:10; 4:2). LORD (1:7, 8; 3:10; 4:2).

83

VERSE TWO – VERSE TWO – He prayed to the LORD, He prayed to the LORD, "O LORD, is this not what I said when I "O LORD, is this not what I said when I was still at home? That is why I was so was still at home? That is why I was so quick to flee to Tarshish. I knew that quick to flee to Tarshish. I knew that you are a gracious and compassionate you are a gracious and compassionate God, slow to anger and abounding in God, slow to anger and abounding in love, a God who relents from sending love, a God who relents from sending calamity.calamity. We must now ask the question We must now ask the question in its fullest sense – why did Jonah flee to in its fullest sense – why did Jonah flee to Tarshish? The text never mentions that he Tarshish? The text never mentions that he is afraid (cf. 1 Kings 19:2-3). Nor does it is afraid (cf. 1 Kings 19:2-3). Nor does it indicate that Jonah viewed his task as too indicate that Jonah viewed his task as too difficult or beneath his dignity. difficult or beneath his dignity.

84

The striking answer to why Jonah took flight is The striking answer to why Jonah took flight is in 4:2 – Jonah’s God is simply too merciful! in 4:2 – Jonah’s God is simply too merciful! The reason for Jonah’s running is delayed so The reason for Jonah’s running is delayed so that we may pause to consider why we run that we may pause to consider why we run from God. Most of us will not admit to the from God. Most of us will not admit to the reason given in 4:2 – at least initially. Most reason given in 4:2 – at least initially. Most Christians don’t go around saying, or even Christians don’t go around saying, or even admitting to themselves, that they don’t like admitting to themselves, that they don’t like the fact that God is too merciful. One author the fact that God is too merciful. One author writes: “The author thus holds back on the writes: “The author thus holds back on the real reason until his audience is fully real reason until his audience is fully identified with Jonah and is brought along to identified with Jonah and is brought along to the point where the truth of the matter can the point where the truth of the matter can have its sharpest impact.”have its sharpest impact.”

85

VERSE THREE – VERSE THREE – Now, O LORD, take away Now, O LORD, take away my life, for it is better for me to die than my life, for it is better for me to die than to live." to live." “Die” is used as a verb and noun “Die” is used as a verb and noun four times in this chapter – 4:3, 8b, 8c, 9). The four times in this chapter – 4:3, 8b, 8c, 9). The captain (1:6), the sailors (1:14) and the king of captain (1:6), the sailors (1:14) and the king of Nineveh (3:9) all pray for life in the face of the Nineveh (3:9) all pray for life in the face of the threat of death. However, when the Ninevites threat of death. However, when the Ninevites are spared from death, ironically Jonah wishes are spared from death, ironically Jonah wishes to die (4:3). On the other hand, when Jonah’s to die (4:3). On the other hand, when Jonah’s own plant is not spared (4:10), he expresses own plant is not spared (4:10), he expresses the wish to die (4:8ff). the wish to die (4:8ff).

86

VERSES FOUR – FIVE – VERSES FOUR – FIVE – But But the LORD replied, "Have you the LORD replied, "Have you any right to be angry?" any right to be angry?" Jonah went out and sat down Jonah went out and sat down at a place east of the city. at a place east of the city. There he made himself a There he made himself a shelter, sat in its shade and shelter, sat in its shade and waited to see what would waited to see what would happen to the city.happen to the city.

87

Jonah waits for Nineveh’s Jonah waits for Nineveh’s destructiondestruction

88

Why does the author tell us where Jonah sat? As Why does the author tell us where Jonah sat? As the same verb is used here and also in 3:6 to the same verb is used here and also in 3:6 to describe the king’s actions it could be to contrast describe the king’s actions it could be to contrast Jonah’s sitting high and the king’s sitting low. Jonah’s sitting high and the king’s sitting low. Nineveh was flanked on the west and north by the Nineveh was flanked on the west and north by the Tigris and the Khoser rivers; there were a few Tigris and the Khoser rivers; there were a few hills on the town’s remaining sides where Jonah in hills on the town’s remaining sides where Jonah in all likelihood perched himself to witness the city’s all likelihood perched himself to witness the city’s immanent judgment. The irony is exactly this – immanent judgment. The irony is exactly this – the king who is – after-all the king – is seated low. the king who is – after-all the king – is seated low. Jonah who is – after-all just a prophet – is seated Jonah who is – after-all just a prophet – is seated high. What the king was willing to do – that is, high. What the king was willing to do – that is, humble himself – his Jonah is unwilling to do. humble himself – his Jonah is unwilling to do. Luke 14:11, Luke 14:11, “For everyone who is exalting himself “For everyone who is exalting himself will be humbled and the one humbling himself will be humbled and the one humbling himself will be exalted.” will be exalted.”

89

VERSE SIX – VERSE SIX – Then the LORD God Then the LORD God provided a vine and made it grow up provided a vine and made it grow up over Jonah to give shade for his head over Jonah to give shade for his head to ease his discomfort, and Jonah was to ease his discomfort, and Jonah was very happy about the vine.very happy about the vine. Rather Rather than attempt to speak further to Jonah, than attempt to speak further to Jonah, which is clearly useless at this point, the which is clearly useless at this point, the LORD provides the second of his four LORD provides the second of his four provisions. As the LORD provided the fish provisions. As the LORD provided the fish and Jonah rejoiced via the psalm, so the and Jonah rejoiced via the psalm, so the plant brings him great joy.plant brings him great joy.

90

VERSE SEVEN – VERSE SEVEN – But at dawn the next day God But at dawn the next day God provided a worm, which chewed the vine so provided a worm, which chewed the vine so that it withered. that it withered. By now we are familiar with By now we are familiar with the way the word “provide” is functioning. Thus, the way the word “provide” is functioning. Thus, Elohim punishes Jonah by appointing a worm to Elohim punishes Jonah by appointing a worm to attack the vine. Then Elohim appointed a hot attack the vine. Then Elohim appointed a hot east wind to attack Jonah (4:8). It will also be east wind to attack Jonah (4:8). It will also be Elohim who disciplines the prophet in 4:9. In Elohim who disciplines the prophet in 4:9. In 4:10, however, where the emphasis is on divine 4:10, however, where the emphasis is on divine grace and mercy, the more personal description grace and mercy, the more personal description of Yahweh – the LORD – again appears. In his of Yahweh – the LORD – again appears. In his wisdom the LORD properly uses Law and Gospel wisdom the LORD properly uses Law and Gospel – and physical means – in order to shape Jonah – – and physical means – in order to shape Jonah – and us – into more faithful communicators of his and us – into more faithful communicators of his Word. Word.

91

VERSE EIGHT – VERSE EIGHT – When the sun rose, When the sun rose, God provided a scorching east wind, God provided a scorching east wind, and the sun blazed on Jonah's head so and the sun blazed on Jonah's head so that he grew faint. He wanted to die, that he grew faint. He wanted to die, and said, "It would be better for me to and said, "It would be better for me to die than to live."die than to live." The progression of The progression of the divine names connected with the divine names connected with “provide” comes to an end in this verse. “provide” comes to an end in this verse. The subject in each occurrence is Yahweh The subject in each occurrence is Yahweh (2:1), Yahweh God (4:6), the God (4:7) and (2:1), Yahweh God (4:6), the God (4:7) and God here. God here.

92

VERSES NINE – ELEVEN – VERSES NINE – ELEVEN – But God said to But God said to Jonah, "Do you have a right to be angry Jonah, "Do you have a right to be angry about the vine?" "I do," he said. "I am angry about the vine?" "I do," he said. "I am angry enough to die." But the LORD said, "You enough to die." But the LORD said, "You have been concerned about this vine, though have been concerned about this vine, though you did not tend it or make it grow. It you did not tend it or make it grow. It sprang up overnight and died overnight. sprang up overnight and died overnight. But Nineveh has more than a hundred and But Nineveh has more than a hundred and twenty thousand people who cannot tell twenty thousand people who cannot tell their right hand from their left, and many their right hand from their left, and many cattle as well. Should I not be concerned cattle as well. Should I not be concerned about that great city?"about that great city?"

93

Nowhere in the book of Jonah is it stated that Nowhere in the book of Jonah is it stated that Yahweh has made a covenant with all of Yahweh has made a covenant with all of creation. This is simply assumed, much the creation. This is simply assumed, much the way that Abraham Lincoln assumes on behalf way that Abraham Lincoln assumes on behalf of his audience that of his audience that of courseof course the roots of the the roots of the United States began eighty-seven years prior United States began eighty-seven years prior to his speech that day in Gettysburg. In the to his speech that day in Gettysburg. In the latter example, Lincoln frames his speech in latter example, Lincoln frames his speech in terms of preserving a people that liberty terms of preserving a people that liberty labored over and helped to grow great, inviting labored over and helped to grow great, inviting those present into a discussion about the best those present into a discussion about the best way to honor those dead, while deftly setting way to honor those dead, while deftly setting aside any and all competing ideas about how or aside any and all competing ideas about how or why “this nation” ever came about.why “this nation” ever came about.

94

This very idea of granting an equal status to the This very idea of granting an equal status to the “other nations” – a hallmark of our Lord’s ministry – “other nations” – a hallmark of our Lord’s ministry – might well have been met with a reception similar might well have been met with a reception similar to that given Lincoln’s speech by the Chicago to that given Lincoln’s speech by the Chicago TimesTimes. . In an article entitled “The President at Gettysburg” In an article entitled “The President at Gettysburg” and printed on November 23, 1863—less than a and printed on November 23, 1863—less than a week after his speech—this presumed journalistic week after his speech—this presumed journalistic ally to Lincoln and to the Union bristled: “It was to ally to Lincoln and to the Union bristled: “It was to uphold this constitution, and the Union created by uphold this constitution, and the Union created by it, that our officers and soldiers gave their lives at it, that our officers and soldiers gave their lives at Gettysburg. How dare he, then, standing on their Gettysburg. How dare he, then, standing on their graves, misstate the cause for which they died, and graves, misstate the cause for which they died, and libel the statesmen who founded the government? libel the statesmen who founded the government? They were men possessing too much self-respect to They were men possessing too much self-respect to declare that negroes were their equals, or were declare that negroes were their equals, or were entitled to equal privileges.”entitled to equal privileges.”

95

You guessed it – the author’s strategy of You guessed it – the author’s strategy of withholding Jonah’s answer to the LORD’S withholding Jonah’s answer to the LORD’S question leaves room for you and I to question leaves room for you and I to provide a personal answer. This is the provide a personal answer. This is the author’s attempt to keep the story current author’s attempt to keep the story current for readers of every generation. Whatever for readers of every generation. Whatever Jonah’s answer may have been, or whatever Jonah’s answer may have been, or whatever our answers are just now, in the fullness of our answers are just now, in the fullness of time one greater than Jonah (Matt. 12:41) time one greater than Jonah (Matt. 12:41) appeared who spoke the whole answer with appeared who spoke the whole answer with his whole heart and wrote it with his blood. his whole heart and wrote it with his blood. His name? Jesus. His name? Jesus.

“a journey with jonah: one gospel for many nations” reed lessing m.div., s.t.m., ph.d. director...

Documents

book of jonah slide

introduction slide

nations lincoln

introduction jonah doesnt

mo slide

hebrew text of jonah

nations history

intriguing book