Jonah 1: Israel the Reluctant Evangelist

The easy option taken in disobedience to G-d is far more destructive than the difficult option taken in obedience.

An examination of the historical account of Jonah chapter 1.

Introduction:

The book of Jonah was probably written after the public ministries of Amos and Hosea and prior to the fall of Samaria to Assyria (772 - 771 BC). This would date Jonah’s prophecy during the reign of Jeroboam ll (793-753 BC); and the date of writing between approx. 750 and 725 BC.

Yonah, is Hebrew for, “dove,” or, “pigeon”.  Some have suggested that this infers that Jonah, like a dove, was simple and easily swayed in his thinking (Hosea 7:1). However, the dove is presented as a powerful, symbolic image throughout Scripture: Noah’s dove signifies peace and resolution, mercy and hope, Israel is called G-d’s own dove, sheltered and secure with richly gilded wings (Psalm 68:13), The Ruach Ha-kodesh is seen represented in the bodily form of a dove descending upon Yeshua (Jesus) at his immersion by Yochanan (Luke 3:22). All of these examples denote power, peace, purpose and the tangible presence of G-d. It is also significant that it is a dove or pigeon that is offered as the sacrifice of the poor in Leviticus 5:7, 11. Jonah’s sacrifice—for that is what it meant to go to a hostile enemy of Israel to preach repentance—was offered for all Israel, from the very least to the most noble, a covering (Kippur) purchased in poverty and suffering.

Prior to the account of the book of Jonah, the prophet had prophesied the restoration of Israel’s borders (2 Kings 14:25). This may have some bearing on Jonah’s subsequent resistance to the idea of Israel’s enemies experiencing G-d’s mercy.

The book of Jonah was included in the Nevi’im (12 prophetic books) of the Tanakh, and yet it is unlike the other eleven. The books of the prophets are largely concerned with direct prophetic statements from Hashem and only include small narrative sections, whereas Jonah is a narrative that includes only a small number of direct prophetic statements from Hashem. Unlike the other prophets, Jonah rebels against G-d and intentionally seeks to prevent G-d’s mercy being offered to Nineveh (a city amongst the enemies of Israel). It is interesting to note that Jonah is the most successful prophet in the Tanakh, that is, if success is measured by the repentance of a prophet’s hearers. This historical story seems almost counterintuitive with respect to its subject and outcome.

On the one hand, Israel had rejected the words of her prophets and suffered under G-d’s divine discipline: on the other hand, Nineveh accepts the words of Israel’s prophet and repents, thus receiving G-d’s mercy. It is interesting to note however, that history latter records the destruction of Nineveh which is sure to have been considered a divine judgement by the post exilic readers of this book. Therefore we must be careful to glean from the overall message of repentance and the unfinished work of G-d with regard to Israel, who is represented here as a nation by the prophet Jonah, G-d’s dove. No other prophet of Israel was ever so closely identified with her guilt and her redemption. Jonah shared in her foolish disobedience and in her yet to be fully filled redemption.

The book of Jonah is read in the afternoon service of Yom Kippur (Day of covering) each year because of its strong theme of tishuvah (returning/repentance). Jonah himself is given a chance to repent following his first calling and is given a second divine call to preach repentance to the Gentiles of Nineveh. On both occasions—on the boat trip as well as in the city of Nineveh—Jonah witnesses G-d fearing Gentiles in repentance while struggling with the notion that G-d might forgive and redeem Israel’s enemies. However, the most mysterious (Sod) aspect of this book is not G-d’s chesed (grace and mercy) toward the Gentiles, rather it’s the lack of a conclusive ending: It’s as if the book is still being written.

Many feel that they must choose between a literal historic interpretation and an allegorical one, however this is a false choice. The book of Jonah is both an historical account and an allegory of the redemptive calling of G-d upon Israel (ethnic, empirical). The Hebrew mind allows for the p’shat (literal) and the remez (allegorical), as well as a d’rash (comparison) and, in the case of Jonah there is most certainly a sod (mystery) to be gleaned (PaRDeS). Therefore, let’s put aside foolish false choices and allow the Ruach Ha-Kodesh to teach us the things of Yeshua to the glory of G-d.

Jonah: chapter 1.

Now the Word (Ha-d’var) of HaShem (YHVH) came to Jonah (dove) the son of Amittai (truth, from the Hebrew root emmet), saying,

P’shat (literal): The word of G-d comes to Jonah the descendant of Amittai. No prophet speaks of himself but of G-d. These same words are recorded in other prophetic books but not as an opening line, this is yet another subtle point of difference regarding the book of Jonah. The point is one of origin and differentiates the prophets of G-d from other prophets. Jonah son of Amittai is also mentioned as having prophesied in the days of Jeroboam II, king of Israel (2 Kings 14:25). The author seems intent on having his or her reader connect these events to this same Jonah. In this respect the beginning of the book of Jonah is in fact the middle of Jonah’s life story. The chronology, if agreed to, makes Jonah approximately 30 years old at the time of these events. This is interesting given that we will later see a number of correlations between the life of Jonah and the life of our Mashiyach Yeshua Who began to preach of the Kingdom of G-d around the age of 30 years. This was also the customary age of profession, be it rabbinical or otherwise, for a young Jewish man of the first century AD: a custom that probably had its roots in the ancient traditions of Israel’s forebears.

Remez (Hint; allegorical): Jonah is the only disobedient prophet of Israel, therefore he is a type for the people of Israel who have been disobedient and must return to HaShem. Israel is therefore seen as G-d’s precious dove (Psalm 68:13), the son of truth (Amittai, truth, from the Hebrew root emmet).

D’rash (comparison): The acronym used for the order of rabbinical interpretation places the D’rash second to last. This is interesting because a D’rash is usually the soil for halakhic ruling or the practice of what is learned. Why is this interesting? Because we often practice our faith for some time before G-d reveals the Sod (mystery) at work in that practice. In a very real sense there is a Sod gadol (great mystery) that will only be available to us at the coming of Mashiyach Yeshua our King. With this in mind we see the obvious relationship between Jonah and G-d, Israel and G-d, every believer and G-d: a relationship of love, rebellion and return. As believers we must therefore say, “The word of the L-rd came to me (G-d’s dove) a son/daughter of truth.”

Sod (mystery): The mystery of this first verse was great at the time of its writing and is perhaps greater still today, given our knowledge of that future day when The Word of The L-rd comes for the final time. The book of Yochanan says:

“B’reysheet (In the beginning) was Ha-D’var (the Word; Yeshua), and Ha-D’var (the Word; Yeshua) was with G-d, and Ha-D’var (the Word; Yeshua) was G-d.2 The same was in the beginning with G-d.3 All things were made through Him (Yeshua); and without Him (Yeshua) nothing was made that has been made.4 In Him was life; and the life was the light of men.” –Yochanan/John 1:1-4

The Hebrew text of Jonah 1:1 literally says, “It came to pass (the) Word-YHVH approached Yonah (the dove) son of truth and said,”. The mystery then, at least in part, is that The Word Yeshua Who is G-d with us was also G-d with Jonah the son of truth. Jonah, like us, was and is redeemed through The Word Yeshua, G-d with us. In some mysterious way Yeshua Himself approached Jonah. This is affirmed by the Hebrew text that follows in verse 3 saying, “to flee… from the face of YHVH.”

In this first verse of the book of Jonah we also see the unity of the G-d head represented: Father (YHVH), Son (Word) and Holy Spirit (Yonah/Dove). This is the correct order because the Word is Of HaShem.

2 Arise, go to Nineveh (founded by Nimrod), that great city, and make a hostile cry against it; for their evil spoiling is coming up before my face (faces). {Hebrew Paniym is plural but used as a singular: however intensity is implied and in some sense G-d {Singular} has faces {Plural}).

P’shat (literal): This proud city is wilfully rebelling against G-d, acting with evil intent and violating what is good. The phrase, “their evil is coming up before my face,” is reminiscent of the wicked cities of Sodom and Gomorrah (Genesis 18:20-21). Nahum the prophet states that Nineveh’s sins included plotting evil against the L-rd, witchcraft, prostitution and so on (Nahum 1-3). It is interesting to note that Nineveh is approximately 500 miles away from Jonah’s home town of Gat Hepher (Wine press of the well).

Remez (Hint; allegorical): Nimrod, the architect of Nineveh, was a great warrior before the L-rd. There is a hint of pride in this beginning that denotes rebellion. Pride being the root, the tree is therefore bearing the fruit seeded long ago, in an area of the earth that will again in future days, resist the G-d of Israel. “Before My face,” means that nothing escapes the eye of G-d. Everything exists in Him, therefore the imagery of, “coming up,” is meant to set Him apart as Holy against the wicked actions of the city of Nineveh, which symbolizes rebellious humanity, the nations. The city of Nineveh was located near the modern city of Mosul in Iran, North West of Bagdad.

D’rash (comparison): We are either in the camp of those who are acting out the yetzer hara (evil inclination) or we are those being called to be light to others (yetzer tov). In either case we are instructed to arise: in rebellion we must arise to return to G-d, in righteousness we must arise to go forth in G-d.

Sod (mystery): The mystery of this second verse is in the sending of the prophet to the goyim (nations/enemies of Israel). For the most part Israel’s prophets were to give the children’s food to the children. Here, Jonah, who represents the people of Israel, is being sent out to give the children’s food (the Good News of redemption) to Israel’s enemies, their dogs. Why?

3 But Jonah (dove) rose up to flee unto Tarshish (Place of stone/Topaz) from the face/faces of HaShem; and he went down to Yaffa (Beautiful), and found a ship going to Tarshish: so he paid the fare and went down into the boat, to go with them to Tarshish from the face/faces of HaShem.

P’shat (literal): Jonah did indeed arise, however, rather than do what G-d instructed him to do, Jonah immediately ran in the opposite direction. Tarshish is in fact three times further a field in the opposite direction to Nineveh. Jonah turns his back on his intimate meeting with G-d (face to face) and seeks out a ship that will take him as far away from the enemies of Israel (Nineveh) as possible. Nineveh was the capital of Assyria, the conqueror of Samaria in 722 BC and was itself destroyed by Babylon in 612 BC, years after this account took place. Many prophetic texts characterize the Assyrians as being extremely cruel and barbaric.

Jonah knows that everything exists in G-d, he says as much when questioned by the sailors in verse 9. Therefore Jonah is not fleeing G-d, rather he is fleeing the duty G-d has instructed him to perform. He doesn’t like Israel’s enemies and he doesn’t want them to receive G-d’s chesed (mercy). “It’s not right for the children’s food to be given to their dogs.” –Yeshua


Remez (Hint; allegorical): Jonah is Israel, called to be a light to the nations. When first called we fled in the other direction. The boat which Jonah took to escape was launched from the port of Yaffa (beautiful). Often the road to disobedience is easy, beautiful. Contrary to popular Christian emotionalism, an open door is not always the right door, the easy option taken in disobedience to G-d is far more destructive than the difficult option taken in obedience to G-d. Beauty may become a storm that will result in costly redirection.

The topaz stone is associated to the tribe of Shim’on (Simeon) whose name means, “Hearing, hearkening, listening”. Jonah is seeking to flee from the One in Whom all things exist and he is fleeing toward a place that hints at the fact that he will again hear the call of G-d.

Notice the repetition of the phrase, “went down”. Jonah went down to the port, then he went down into the ship. This is a metaphor that describes the journey of all who walk in disobedience to G-d. Sin inevitably ends in going down to death. Notice also that this is the counterpoint to G-d’s instruction to arise.

D’rash (comparison): I would feel the same way if today G-d asked me to travel to Mosul in Iran and preach repentance to Iran’s corrupt regime. Is G-d asking us to share the Good News of our Messiah with people we don’t like? People who want to wipe us of the face of the earth? Is it possible that someone we hate might repent and be saved? Will we go in obedience or flee in disgust?

Sod (mystery): Notice that Jonah intended to flee from the face of G-d, which denotes a turning away from intimate council with G-d. However, the text does not say that he fled from the Word. In fact the Word went with him, even in his disobedience.

4 But HaShem sent out a great wind (Ruach) upon the sea, and there was a mighty tempest on the sea, so that the ship was in danger of breaking apart.
5 Then the sailors were afraid, and every man cried unto his god (elohim); and they threw the ships cargo into the sea, to lighten it. But Jonah had gone down into the innermost parts of the ship; and he lay, and was fast asleep as though dead.

P’shat (literal): G-d had allowed Jonah to flee because He knew His redemptive purpose would redeem the sailors bound for Tarshish, another idolatrous and rebellious port city that neither feared nor worshipped HaShem the G-d of Israel. Even in his disobedience Jonah was in the purposes of G-d for the nations. The sailors would soon turn to the G-d of Israel and commit their lives to Him: in turn they would bring word of The G-d of all creation to the people of Tarshish.

It is of great importance that Jonah, who knew he was rebelling against the direct instruction of G-d, was none the less, utterly secure in his own salvation and eternal position before HaShem. The Hebrew term, “radam,” means to cast into a stupor, to stun, sleep, death. Jonah was not just asleep, he was completely unaware of the storm that had risen around him. Notice the contrasting terror of the sailors. Those who fear HaShem have no need of fear for anything or anyone else.

Remez (Hint; allegorical): The narrative continues to strengthen the Meta allegory of Jonah as Israel among the nations. Jonah is disobedient, just as Israel has been; he is secure in the purposes of G-d, just as Israel is secure in G-d’s purposes (even to this day). The nations are represented by the sailors who call on false gods for a salvation that will never come, they are lost in the turmoil of this fallen world and are desperately seeking someone who might show them the way of salvation (Yeshua).

D’rash (comparison): No Bible literate Messiah follower could miss the obvious similarities between this section of the Jonah narrative and the miraculous events of the disciples’ boat trip across Lake Kineret (Galilee): a storm threatened their lives and the Messiah, in a deep sleep, seemed immune to the unfolding chaos.

”One day Yeshua (Jesus) said to His disciples, ‘Let us go over to the other side of the lake.’ So they got into a boat and set out. 23 As they sailed, He fell asleep. A squall came down on the lake, so that the boat was being swamped, and they were in great danger. 24 The disciples went and woke Him, saying, ‘Master, Master, we’re going to drown!’ He got up and rebuked the wind and the raging waters; the storm subsided, and all was calm. 25 ‘Where is your faith?’ He asked his disciples. In fear and amazement they asked one another, ‘Who is this? He commands even the winds and the water, and they obey Him.’” –Luke 8:22-25 (Mark 4:36-41; Matthew 8:23-27)

When Yeshua referenced the sign of Jonah (Matthew 12:38-41), He referred specifically to the days and nights that Jonah spent in the fish, however He also went on to refer to the people of Nineveh and their repentance. In doing so He was showing that the sign of Jonah denotes the entire historical mashal (teaching narrative/Parable) of Jonah.

”Then some of the P’rushim (Pharisees) and teachers of the Instruction said to Him, ‘Teacher, we want to see a sign from you.’ 39 He answered, ‘A wicked and adulterous generation asks for a sign! But none will be given it except the sign of the prophet Jonah. 40 For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth. 41 The men of Nineveh will stand up at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now something greater than Jonah is here.’” – Mattitiyahu/Matthew 12:38-41

Sod (mystery): Jonah represents every believer who, having returned to G-d in salvation (the Word/Yeshua), then resists the specific instruction of G-d in their daily lives. The salvation of the believer is never in question, in that respect we sleep safely in the midst of the increasing storm. But, sooner or later the desperate cries of the lost will awaken us to the great need that is all around us, and we will be called upon to return to G-d’s instruction, though it cost us greatly, we will return.

6 So the Captain came to Jonah, and said to him, ‘What are you doing sleeping like a dead man? arise, call upon your G-d (Elohim), perhaps your G-d will consider saving us.’

P’shat (literal): Anyone who has ever been in a life and death situation knows that the first person people turn to in their desperation is the calm one. This is exactly what happened here. A terrified captain wakens Jonah to ask for help, he’s not sure that it will do any good at this point, but he figures that they’ve tried the other gods, why not see if this guy’s god works. Notice the words, “‘What are you doing sleeping like a dead man? Arise’”.

“Love does no harm to a neighbor. Therefore love is the goal of the Torah.11 And do this, understanding the present time: The hour has already come for you to wake up and arise from your slumber, because our salvation is nearer now than when we first believed. 12 The night is nearly over; the day is almost here. So let us put aside the deeds of darkness and put on the armor of light.” –Romans 13:10-12  

Remez (Hint; allegorical): The nations see that even when the world is falling apart around them, Israel remains, set apart for HaShem, secure in Him. Therefore they ask Israel, “’What are you doing sleeping like a dead man? arise, call upon your G-d (Elohim), perhaps your G-d will consider saving us.’”

D’rash (comparison): When we walk in disobedience as followers of Yeshua, it is as if we are in a stupor, a dead sleep. We may indeed hear the Word of G-d spoken to us by an unbeliever, “’What are you doing sleeping like a dead man? arise, call upon your G-d (Elohim), perhaps your G-d will consider saving us.’”

Sod (mystery): G-d is in control, even in our disobedience.

7 And the crew members said to each other, ‘Come, and let us cast lots, that we may know who has caused this evil to come upon us.’ So they cast lots, and the lot fell upon Jonah.

P’shat (literal): Lots or dice were cast by many peoples, including Israel, to determine the will of their gods. It should not surprise us that even chance is subject to G-d.

“The dice are cast into the lap, but their every outcome is from HaShem.” –Mishlei/Proverbs 16:33

Remez (Hint; allegorical): Israel often served false gods and used magic and superstition to determine her path. Even in her dark practices G-d exposed her and returned her to Himself.

D’rash (comparison): Followers of Messiah should not pretend to be immune to the superstition of others. When we are disobedient G-d will use whatever He pleases to expose us.

Sod (mystery): The world is casting dice in the terrifying storm of the last days and the Ecclesia (community of Messiah followers) is about to be exposed in her disobedience to G-d’s call to bring the gospel to the nations.

8 Then they said to him, ‘Tell us, we implore you, who has caused this evil to come upon us? What is your occupation (vocation)? and where do you come from (to get here)? What is your country (land)? And of what people are you (nation)?
9 And he said unto them, I am a Hebrew; and I fear (am in awe of) HaShem (YHVH), the G-d (Elohim) of heaven, who created the sea and the dry land.

P’shat (literal): As with Israel, so it was with the pagans, they presumed that catastrophe was the result of sin. In this case they were right, but G-d would soon turn catastrophe into salvation. It was natural for the sailors to ask their passenger’s vocation, for they were journeying to a trade port. It was also natural for them to suspect the work of a foreign god and therefore ask about the traveller’s country and tribe, and how the traveller came to be among them. The answer seems overly concise, and yet Jonah answers all four questions and leaves no one in doubt as to the validity of his response. Jonah answers the last two questions first, “I am a Hebrew,” a Hebrew belongs to both the land and the nation of Israel. Second he answers the question of occupation with the words, “I fear (not worship as many translations mistakenly render), YHVH.” He uses G-ds proper name so as to distinguish Him from all the other gods and shows Him supreme (El elyon) by describing Him as the G-d over all creation. This also answers the question, “How did you come to be here?” Jonah is effectively saying, “I came to be here through disobedience.”

Remez (Hint; allegorical): The nations even today presume that Israel is at fault. However, until, like the sailors, they turn to Israel for an explanation of her predicament, they will find no salvation.

D’rash (comparison): We must be ready to return and give an account of the Gospel at the moment our disobedience is exposed.

Sod (mystery): As followers of Yeshua we are priests of HaShem. A priest’s sole occupation is to fear G-d. This is our vocation. Our nation is G-d’s Kingdom, if we are Jews we are Hebrews and if we are gentiles we are part of the commonwealth of the Hebrew nation in Yeshua.

10 Then the men became exceedingly afraid, and said to him, ‘What is this that you have done?’ For the men knew that he was fleeing from the presence of HaShem, because he had told them.
11 Then they said to him, ‘What shall we do to you, that the sea might become calm for us?’ for the sea grew more and more tempestuous.
12 And he said to them, ‘Take me up, and cast me over the side into the sea; then the sea will become calm for you: for I know that it is because of me that this great tempest is upon you.

P’shat (literal): Fear is the right response to the Holiness of G-d. Fear leads us to return to Him, love reconciles us to Him and the fear of Him keeps us in awe of Him, thus we become unafraid. The sailors, still thinking in terms of superstition, are asking if there is some ritual practise they can perform to punish Jonah and appease his deity. The following verses show that they were not expecting such an extreme solution as that which Jonah offered. Jonah realises that his disobedience has brought potential death to this group of sailors and he is rightly sorry and repentant, offering himself as a sacrifice.

Remez (Hint; allegorical): Messiah, while sinless, is seen in the selfless actions of Jonah as the sacrificial lamb. Messiah became the ransom for all the nations including Israel.

D’rash (comparison): We must be repentant in both word and deed.

Sod (mystery): A believer knows with certainty, even those things that are uncertain to the mind, because Messiah is in him, the hope of glory. Messiah has given us eyes to see the future calm in the midst of the present storm.

13 Nevertheless the men rowed hard to get back to land; but they could not: for the sea grew more and more tempestuous against them.
14 Wherefore they cried unto HaShem (YHVH), and said, ‘We beseech You, HaShem (YHVH), we beseech You, let us not perish for this man's life, and lay not upon us innocent blood; for You, Hashem (YHVH), have done as it pleased You.
15 So they took up Jonah, and cast him forth into the sea; and the sea ceased from its raging.
16 Then the men feared HaShem (YHVH) exceedingly; and they offered a sacrifice unto HaShem (YHVH), and made vows.

P’shat (literal): The sailors showed chesed (mercy) toward Jonah and put aside their cries to their former gods in order to cry out to the One G-d Who could save them. They used His personal name YHVH and having thrown Jonah overboard, in repentance they offered a sacrifice to HaShem, their new King, G-d and redeemer. They are more than superstitiously following HaShem, this is seen in the text, “they made vows to Him”. They will bring news of His great redemption to the people of Tarshish.

Remez (Hint; allegorical): Israel (Jonah) must suffer temporary loss for the sake of the nations, and when all who would believe among the nations have come to HaShem, all Israel (here represented by Jonah) will be saved Romans 11:25-26.

D’rash (comparison): In comparison to the right repentant actions of the sailors, how are the nations responding to Israel and her G-d today in the midst of the present storm? They are in fact unrepentant, siding against G-d’s people, refusing to seek His help. They are calling on false gods. Gods like allah (an ancient feminine moon deity). Instead of, “Baruch HaShem!” they proclaim their folly with the satanic words, “allah hu-akhbar”. Their punishment is just. No one can receive G-d’s gift of salvation without humility.

Sod (mystery): ”I do not want you to be ignorant of this mystery, brothers and sisters, so that you may not be conceited: Israel (ethnic, empirical) has experienced a temporary hardening until the full number of the Gentiles has come in, 26 and in this way all Israel (ethnic, empirical) will be saved. As it is written:

‘The deliverer will come from Zion (Land);
    He will turn godlessness away from Jacob (Ethnic People).’” –Romans 11:25-26

17 And HaShem (YHVH) prepared a great fish to swallow up Jonah; and Jonah was in the belly of the fish three days and three nights.

P’shat (literal): Jonah is an historical prophet of Israel, who literally got thrown overboard in a storm and swallowed by a large fish (probably a whale of some kind), died and was dead in the fish for three days. This actually happened, it’s an historical event.

Remez (Hint; allegorical): Israel as a nation has gone through a metaphorical form of death for almost three thousand years since the last prophet Malachi spoke G-d’s message concerning Elijah and the coming Messiah.

D’rash (comparison): As followers of Messiah, we chose to die with Him in immersion (through water). Symbolically dying to our disobedience and sin and rising into a new life of obedience and righteousness.

Sod (mystery): Messiah Himself revealed the Sod of this passage with His now famous words:

”Then some of the P’rushim (Pharisees) and teachers of the Instruction said to Him, ‘Teacher, we want to see a sign from you.’ 39 He answered, ‘A wicked and adulterous generation asks for a sign! But none will be given it except the sign of the prophet Jonah. 40 For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth. 41 The men of Nineveh will stand up at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now something greater than Jonah is here.’” – Mattitiyahu/Matthew 12:38-41

Messiah did indeed die and was dead for three days and three nights, after which He rose again. Perhaps the mystery yet to be revealed is the spiritual resurrection of the Jewish people (ethnic, empirical), which has been foretold by Shaul/Paul the Apostle in his letter to the Roman ecclesia Romans 11:25-26.

© 2015 Yaakov Brown