Jonas 3
Bob Utley · You Can Understand the Bible
Jonas 3:1-4
3:1 "the word of the Lord came to Jonah" This reflects Jonah 1:1. Jonah is structured in such a way that Jonah's first commission (chapters 1-2) is contrasted with his second commission (Jonah 3-4). SPECIAL TOPIC: WAYS OF REVELATION ▣ "the second time" Oh, the grace of God, both to Jonah and to Nineveh! 3:2 "Arise, go" These two Qal IMPERATIVES parallel Jonah 1:2. God repeats His mandate. ▣ "the great city" See the note on the key repetitive term, "great" (BDB 152) at Jonah 1:2 and its theological, interpretive significance. This ADJECTIVE is repeated in v. 3. ▣ "proclaim" The Qal IMPERATIVE (BDB 894, KB 1128) parallels Jonah 1:2. The content of the proclamation is not stated here. In Jonah 1:2 the subject of the revelation was that the wickedness of Nineveh had risen up before God. ▣ "the proclamation which I am going to tell you" This phrase implies that Jonah's brief message of judgment (cf. v. 4) was YHWH's full message was Jonah's abbreviation of a longer message The Bible records only a summary of Jonah's message (similar to the recording of the Sermons of Jesus by Gospel writers. ▣ "to" There is a slight, but theologically significant, change from Jonah 1:2. The PREPOSITION has changed from "against" (BDB 752) in Jonah 3:2 to "to" (BDB 39) here. God is opening the door to the possibility that the Ninevites might respond appropriately to His word of judgment. 3:3 This opening sentence is quite a contrast with Jonah's actions in Jonah 1:3. What a difference a room in the fish hotel can make! ▣ NASB, NKJV, NRSV, TEV, NJB "exceedingly great city" JB (footnote) "great before God" "in the presence of God" Rotherham, Young's Literal, ABPS "before God" JPSOA (footnote) "literally, 'a large city of God'" The MT has "to God" (i.e., the PREPOSITION and Elohim). It is also uncertain what this means or implies. Obviously, Nineveh's sin had risen to God, but possibly also its common humanity. This shows God's care for all humans (cf. Gen. 12:3; 22:18; 26:4; Exod. 19:5; Ezek. 18:23,32; John 1:29; 3:16-17; 4:42; 1 Tim. 2:4; 4:10; 2 Pet. 3:9; 1 John 2:2; 4:14)! The other option is to see the phrase as "to gods" (i.e., elohim), which would speak of Nineveh's idolatry and sin. However, the change of the PREPOSITION from "against" in Jonah 1:2 to "to" in Jonah 3:2 seems to depreciate this option. SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN ▣ "a three days' walk" There has been some controversy about the physical dimensions of Nineveh. Ancient non-biblical Latin writers described it as sixty miles in circumference with 1500 towers built into the walls. The walls themselves were 100' high and wide enough for three chariots to ride side by side (Diodurus Sicucus of the 4th century). Modern archeology has determined the size as just under eight miles in circumference. This phrase includes the city and its suburbs. The three days can mean part of two days and one whole day (i.e., Jewish idiom of time) refer to Jonah walking around the city and preaching at several places include the walled city and its surrounding communities a three day walk from where God spoke again to Jonah (Jewish Study Bible, p. 1202) 3:4 "he cried out" This VERB (BDB 894) is a Qal IMPERFECT with waw. One assumes he spoke in Aramaic. He only spoke five words. This was not a "turn or burn" sermon. This was just a "burn" proclamation. ▣ "forty days" This is a very common number in the Bible to denote a long period of indefinite time (longer than a lunar cycle, but shorter than a season, e.g., Exod. 24:18; 34:28; Num. 13:25; Deut. 9:9,11; 1 Sam. 17:16; 1 Kgs. 19:8). It often is associated with a period of testing or judgment: Noah's flood, Gen. 7:4 wilderness wanderings of Israel, Exod. 16:35; Ps. 95:10 Moses' fasting, Exod. 24:8; Deut. 9:9,11 Philistine domination of Israel, Jdg. 13:1 Elijah's fasting, 1 Kgs. 19:8 Ezekiel' symbolic actions, Ezek. 4:6 God's judgment on Nineveh, Jonah 3:4 Jesus' fast, Matt. 4:2 Surprisingly, the Septuagint has "yet three days." SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE, #7 ▣ "overthrown" This same Hebrew root (BDB 245, KB 253, Niphal PARTICIPLE) is used of God destroying Sodom in Gen. 19:29 (the NOUN at BDB 246). It can imply positive ("turn," i.e., vast majority of usages, cf. Hosea 11:8-9) negative ("overturned" or "overthrown," which did happen at the Babylonian destruction of Ninevah in 612 B.C.) It is possible, in light of God's character (cf. Jonah 4:2), that God's message through Jonah had a hint of a good outcome, that even Jonah recognized (cf. Jonah 3:2; 4:1-4). It is this possible double connotation that led to the Ninevites repenting (i.e., "turning").
Jonas 3:5-9
3:5 "the people of Nineveh believed God" This is a shocking verse. The people of Nineveh had such little information about God (Elohim; see SPECIAL TOPIC: NAMES FOR DEITY, C.). They had less information about YHWH than the sailors of chapter 1, who also called on God's name; see SPECIAL TOPIC: CALL ON HIS NAME. Yet, God accepted their repentant faith and turned away His judgment (see 4:11)! What does this VERB (BDB 52, KB 63), "believe," mean? Originally it referred to something firm, stable, sturdy. It developed a metaphorical extension of that thing or person who is faithful, loyal, dependable, trustworthy. Notice its usage in the writings of Moses (which Paul uses as his OT evidence for justification by grace through faith in Romans 4 and Galatians 3). Abraham believed YHWH about a child to come (Gen. 15:6). Israel believed in God's message and messenger (Exod. 19:9). Moses is faithful (Num. 12:7). God is faithful (Deut. 7:9). trust negatively (1) Israel did not believe God and His words (Num. 14:11; Deut. 1:32; 9:23). (2) Moses and Aaron did not believe in God and His words (Num. 20:12). (3) Jacob did not believe Joseph was alive (Gen. 45:26). (4) Israel did not believe Moses (Exod. 4:1,5,8,9,31). (5) Israel has no assurance (Deut. 28:66). positively: Israel believed in God and His spokesperson (Exod. 14:31). This brief list shows the variety and importance of the Hebrew word. See a brief article in NIDOTTE, vol. 1, pp. 427-433. This same variety is followed in the Koine Greek New Testament. SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS IN THE OT ▣ "fast. . .sackcloth. . .sat on the ashes" These were signs of mourning (e.g., 2 Sam. 3:31; 1 Kgs. 21:27; 2 Kgs. 6:30; Neh. 9:1) and a public sign of repentance (e.g., Deut. 9:9,18,25; 1 Sam. 6:7; Ezra 10:6; Neh. 9:1; Jer. 36:6-9; Joel 2:12). See Zondervan Pictorial Encyclopedia of the Bible, vol. 4, pp. 302-307. There are two Hebrew words that are used to express repentance. nacham (BDB 636, KB 688) shub (BDB 996, KB 1427) In the book of Jonah nacham is used for YHWH's repenting of His judgment (cf. Jonah 3:9,10; 4:2). The more common term shub (KB 1427-1434) is used in Jonah 3:8 as part of the King of Ninevah's proclamation and then again in Jonah 3:9, where it is paralleled with nacham and refers to YHWH changing His mind about the destruction of Ninevah SPECIAL TOPIC: REPENTANCE (OT) SPECIAL TOPIC: GRIEVING RITES ▣ "from the greatest to the least of them" This included not only all of the people (i.e., the King, his nobles, and the general population, including the pagan priests), but even the domestic animals (cf. Jonah 3:7-8). This phrase also adds evidence to the hyperbolic nature of Jonah. In the history of revivals never has every person in a society repented and believed, and for sure, never the domestic animals! 3:7 "Do not let man, beast, herd or flock taste a thing. . .or drink water" This was a serious, total fast! No time limit was given, but life could not be sustained without fluids much past three or four days. 3:8 NASB, NKJV, JPSOA, Peshitta "beast" NKJV, REB, LXX "animals" "cattle and sheep" "all" (implying man and animal) Animals were created to have a relationship with humans (Genesis1-2), but the fall (Genesis 3) affected this and replaced friendship with fear. This friendship will be restored (e.g., Isa. 11:6-9; 65:15; Hosea 2:18). God created (cf. Job 38:39-40:34) and loves the animals (cf. Jonah 4:11). If the description of Genesis 1-2 is literal and the consummation of Revelation 21-22 is literal then heaven will be a restored Eden (intimate fellowship between the angelic realm, the human realm, and the animal realm)! ▣ "call on God. . .each turn from his wicked way" This phrasing expresses both the corporate and the individual aspects of this repentance. This is also true concerning the two aspects of salvation, faith and repentance (cf. Mark 1:15; Acts 3:16,19; 20:21). Jesus affirms the need for true repentance in Matt. 12:41 and Luke 11:32. This is something even Israel refused to do (cf. Jer. 18:8). Notice the general name for God, Elohim, is used. These were not covenant people! SPECIAL TOPIC: NAMES FOR DEITY, C. SPECIAL TOPIC: "THE NAME" OF YHWH 3:9 NASB, NRSV, NJB, JPSOA, LXX, Peshitta "Who knows" "who can tell" "perhaps" "It may be" This is the INTERROGATIVE PRONOUN "who" (BDB 566) and the VERB "know" (BDB 393, KB 390, Qal PARTICIPLE), which is an idiom expressing a possibility (e.g., 2 Sam. 12:22; Esther 4:14; Joel 2:14). ▣ "turn" This term is used of the Ninevites (i.e., it was used in the king's edict in Jonah 3:8; twice in Jonah 3:9; and again in Jonah 3:10), and of God. This is the general OT term for repentance (BDB 996, KB 1427). God is affected by mankind's response to His Word the prayers and actions of repentant hearers Biblical repentance involves a change of mind (Greek term) followed by a change of actions (Hebrew term). SPECIAL TOPIC: REPENTANCE (OT) SPECIAL TOPIC: REPENTANCE (NT) ▣ "relent" This root (BDB 636, KB 688, Niphal PERFECT with waw) literally means "to sigh." It denotes heavy breathing. This is the same root as the name of the prophet, Nahum. This is an anthropomorphic phrase describing God (e.g., Exod. 32:14; Ps. 106:45; Jer. 18:8; Amos 7:3,6 and note Hosea 11:8-11). This is a good example of the freedom of God conditional covenants requiring an appropriate human response Predestination must be balanced with the choices of human free will. God surely knows future human choices (i.e., foreknowledge), but He has created mankind as free moral agents. God's future actions are in some sense conditioned on current human motives, choices, and actions. This is why prophecy (not Messianic) is conditional. Jonah's prophecy will not be fulfilled! All prophecies have a conditional element (cf. F. F. Bruce, Answers to Questions, pp. 129-130 and Hard Sayings of the Bible, pp. 70-75). SPECIAL TOPIC: FOREKNOWLEDGE SPECIAL TOPIC: PROPHECY (OT) ▣ "that we will not perish" This is exactly parallel to the ship captain's statement in Jonah 1:6. This book is a highly structured piece of literature.
Jonas 3:10
3:10 NASB, NKJV, NJB, REB "God relented" NRSV, TEV "God changed his mind" "God renounced" "God repented" "he turned away" This is an anthropomorphic phrase which expressed God's willingness to respond to His highest creation—mankind, made in His image and likeness! Most of God's relationships (not all, He has an eternal redemptive plan which is unaffected by human choice) with mankind are conditioned and affected by their faith and repentant (see note above) responses (e.g., Exod. 32:14; 1 Sam. 15:11; 1 Kgs. 21:27-29; Jer. 26:3,13; Joel 2:12-14). SPECIAL TOPIC: PROBLEMS AND LIMITATIONS OF HUMAN LANGUAGE SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN SPECIAL TOPIC: COVENANT SPECIAL TOPIC: INTERCESSORY PRAYER