Bible Stories

In order to understand the book of Jonah correctly, it is important to know what kind of narrative it is. A close reading of the narrative reveals that Jonah is indeed a short story or a novelette. The following reasons can be given to substantiate this claim:

• It is a fictional work with a limited scope — it consists of only forty-eight verses.
• Although it contains some poetic passages (e.g. the psalm), it is mainly a prose text.
• There is a clear line of development in the narrative.
• It was probably written by one author.
• The narrative is compiled artfully and presents a credible version of reality.
• Only a limited number of characters are described.

In the preceding section it was pointed out that the Jonah narrative is fiction and that it was not intended to narrate real events or history. On the other hand it is evident that the narrative is not entirely removed from reality. Readers normally feel that, although the narrative contains elements of fantasy (cf. the fish and the gourd), the narrative itself does not distort reality. The great fish, the miracle gourd and the worm each have a particular function within the narrative world and therefore they are not out of place. Moreover, tales about miraculous rescues by fish were not uncommon in the ancient Near East and Mediterranean world.

Furthermore, the book is largely consistent with what we know about other prophets in the Old Testament, which lends the narrative credibility. Some other prophets also evaded God’s calling (cf. Jer. 1:6). Others likewise had to prophesy against heathen nations (cf. Am. 1:3-2:3; Jer. 46:51). Usually, these books contain conversations between God and the prophet (cf. Hos. 1).

However, Jonah’s acts are juxtaposed with those of other Old Testament prophets. Elijah is such a prophet. The words Jonah speaks towards the end of the narrative: “Now, 0 Lord, take away my life, for it is better for me to die than to live” (Jnh. 4:3) correspond almost exactly with those of Elijah (1 Ki. 19:4). Elijah was despondent because not all the Israelites chose God. In contrast, Jonah chooses death because all the inhabitants of the great city reacted positively to his preaching (Jnh. 3:6-10).

The narrative divides naturally into two parallel sections (Jnh. 1:1-2:10; 3:1-4:11), and the second part begins with exactly the same words as the first part: “The word of the Lord came to Jonah” (cf. Jnh. 1:1 and 3:1). At the beginning of the narrative, the readers share Jonah’s perception of Nineveh. (This is based on their knowledge of the Old Testament and the history of the ancient Near East. Background knowledge is a prerequisite for appreciating biblical narratives.) Initially the reader does not consider it strange that Jonah should want to flee. However, the narrator progressively drives a wedge between the reader and the prophet, as it becomes clear that the acts of the prophet are not consistent with his testimonies. He testifies piously that he serves the Lord, the God of heaven, who made the sea and the land (Jnh. 1:9), but he acts as if he can escape God’s presence.

When the reader considers the first section of the narrative (Jnh 1:1-2:10) anew after reading the second part (Jnh. 3:1-4:11), it becomes clear that Jonah repeatedly chooses death. This choice is reflected in the repetition of the word “down” in the first section of the narrative. Initially Jonah goes down to Joppa (Jnh. 1:3). Then he goes aboard a ship that will sail for Tarshish (Jnh. 1:3). In the ship he goes below deck, where he lies down (Jnh. 1:5). Eventually Jonah elects to be thrown overboard into the sea (Jnh. 1:12). At first the sailors refuse to comply with his request and try frantically to save his life (Jnh. 1:13). When they do throw him overboard, the sea grows calm (Jnh. 1:15) and this results in their salvation.

In the second section, Jonah’s choosing of death is phrased more openly when he requests God on two consecutive occasions to take his life (Jnh. 4:3, 8). This is in stark contrast to the Ninevites who repent and hope for God’s grace. In this part Jonah also testifies (even if it is in the form of a prayer), but as before his actions are inconsistent with his testimony. He testifies piously that God is gracious and compassionate, slow to anger and abounding in love (Jnh. 4:2), but he cannot bear it when God does in fact act in accordance with this.

As can be expected in a short story, Jonah’s character is revealed rather than truly developed. In both parts of the narrative it becomes clear that Jonah is a person whose acts are not consistent with his testimonies.

Possibly related posts: (automatically generated)
Bible Perspectives, Jonah as a short story

• Warrants for the view that Jonah is fiction
• Date Back Bible and Jonah: fact or fiction?
• The Jonah sign and the Synoptic gospels (Matthew, Mark, Luke)
• Who were the addressees of the narrative? Bible Criticism
• Jonah — a short story with a healthy dose of satire
• Bible, different kinds of story, conflict lie?
• Please Pray for your Beloved Wife
• Culture, Faith, Religion, Bible, Unanswered questions, Can God be Proved?
• God Creation of the Universe
• The Image of God continued