Jonah Bible Quotes

after all, the bible was always talking about miracles. i figured that if Daniel could get out of the lion's den alive and Jonah could come up unharmed from the belly of a whale, then surely ole T.j. could get out of going to prison.

The book of Jonah is one of the shortest books in the Bible. Yet, something beneath the surface whispers to us, hinting that there is much more beneath this little book.

Let’s take some extra time to talk about one: Only the number one can create all numbers with this simple equation, 111111111 x 111111111 = 12345678987654321. One, expressed nine times, multiplied by itself, produces all subsequent numbers progressively and then inversely. Zero is not a number.

And God does have a personality. He can't hide from us. His personality shines through every Hebrew letter, on every page. Sometimes we forget that God is a person--not a fleshly person, but a person nonetheless.

The special knowledge you are about to learn will reveal a “letter theory” that was set into motion from the very first verse in your Bible. It is as though the divine author is telling the reader to expect Hebrew letters and numbers to weave messages, in the sub-text, through the rest of the Bible—starting with verse one.

A large section of the idling classes of England get their incomes by believing that Jesus was born of a virgin and that Jonah swallowed a whale; and with the progress of science they were naturally finding this more and more difficult. A school of ingenious Bible-twisters arose, to invent symbolical and literary meanings for fairy tales, in order that people who no longer believed could continue with good conscience to collect the salaries of belief.

It has always been difficult for Jews to take Christians serious, mostly because Christians lack the fundamentals that religious Jews learn in their youth. It remains an embarrassing fact, that modern Jews can comprehend the New Testament better than modern Christians. There is no excuse for this. Christians have dropped the ball and should be anxious to remedy that neglect. Not only would they benefit themselves, but their community too.

For those who think religious people live in a constant state of fear and quaking, compare Ps 111:10 to Ps 112:7. There, you will find that the person who fears God will not fear anyone, or anything else. This is not living in fear. By choosing one fear, they are liberated from the many fears.

I always wondered why it took "three days" for significant things to happen in the Bible--Jonah spent three days in the belly of the whale, Jesus spent three days in the tomb, Paul spent three days blind in Damascus--and now I know. From earliest times, people learned that was how long they had to wait in the dark before the sliver of the new moon appeared in the sky. For three days every month they practiced resurrection.

If this letter system works, it should be reproducible and consistent. If this letter system works, it should be demonstrated in biblical narrative—with consistency. It has. It does. It will. For instance: Daniel interpreted the handwriting on the Babylonian wall. (Da 5:1-31) The question has always been, “What method would produce the same interpretation?” If you will pull out your Strong’s Concordance and translate those same four words, you won’t get the same results that Daniel got. Was Daniel using a different method than modern Christians? Yes, obviously.

The Bible frequently uses symmetries and inversions. By such comparisons (parallels and contrasts) the unique aspects of reality begin to emerge. Comparing two objects makes their differences increasingly apparent. Only then can we ask, “Why does this one have that, and the other does not?” For instance: The phrase, “and it was 6 good” is present on all the days of creation—except the second day. Why? Because, “two” contains potential badness, to a Hebrew. We could not have discovered that insight, unless we contrasted God’s description of the creative days.

We should expect nothing less from the language that was originally given by God, to His human family. Hebrew was the method that God chose for mankind to speak to Him, and Him to them. Adam spoke Hebrew—and your Bible confirms this. Everyone who got off the ark spoke one language—Hebrew. Even Abraham spoke Hebrew. Where did Abraham learn to speak Hebrew? Abraham was descended from Noah’s son, Shem. (Ge 11:10-26) Shem’s household was not affected by the later confusion of languages, at Babel. (Ge 11:5-9) To the contrary, Shem was blessed while the rest of Babel was cursed. (Ge 9:26) That is how Abraham retained Hebrew, despite residing in Babylon. So, Shem’s language can be traced back to Adam. (Ge 11:1) And, Shem (Noah’s son) was still alive when Jacob and Esau was 30 years of age. Obviously, Hebrew (the original language) was clearly spoken by Jacob’s sons. (Ge 14:13)

Jesus was not white, hey, he was a black man. Like our pig man, Mzwaki. All the Bible people were dark people.

Do you read your Bible?” “Sometimes.” “With pleasure?  Are you fond of it?” “I like Revelations, and the book of Daniel, and Genesis and Samuel, and a little bit of Exodus, and some parts of Kings and Chronicles, and Job and Jonah.” “And the Psalms?  I hope you like them?” “No, sir.

The shark had never begged Jonah in order to get him swallowed; Jonah's own actions took him into the shark's belly! Failure may not chase after you, but when you miss your way, you will rather go chasing failure!

The Bible does not spin the flaws and weaknesses of its heroes. Moses was a murderer. Hosea’s wife was a prostitute. Peter rebuked God! Noah got drunk. Jonah was a racist. Jacob was a liar. John Mark deserted Paul. Elijah burned out. Jeremiah was depressed and suicidal. Thomas doubted. Moses had a temper. Timothy had ulcers. And all these people send the same message: that every human being on earth, regardless of their gifts and strengths, is weak, vulnerable, and dependent on God and others.

You have no excuse to give... Jonah prayed fervently even in the belly of the shark! Environment is not a barrier!

An evil and †adulterous generation seeks after a sign, and no sign will be given to it except the sign of the prophet Jonah.

JONAH

The Bible is different because it is the Word of God, by which He speaks to me. Disagreeing with the Bible would be disagreeing with God. So when I read the Bible I want to place myself ‘under’ it. I want to receive the Scripture in such a way that over time, my thinking, feeling, choosing, believing and behaving will be molded by the Word God is speaking into my life. I don’t want to critique the Scriptures; I want them to critique me and change me.

There is really no nice way to put it; the average Christian is intellectually lazy and embarrassingly ignorant. The vast majority have never read a single book on Church History, Textual Criticism, Theology, Biology, Psychology, biblical languages, or other religions. Their beliefs are a nice little get-out-of-hell-free card that makes them feel good about death and suffering in this life, and they simple do not care to examine it at any greater depth. They go to church to sing songs, hear an inspiring message, and talk to their friends. That’s about it.

Apropos of Eskimo, I once heard a missionary describe the extraordinary difficulty he had found in translating the Bible into Eskimo. It was useless to talk of corn or wine to a people who did not know even what they meant, so he had to use equivalents within their powers of comprehension. Thus in the Eskimo version of the Scriptures the miracle of Cana of Galilee is described as turning the water into blubber; the 8th verse of the 5th chapter of the First Epistle of St. Peter ran: ‘Your adversary the devil, as a roaring Polar bear walketh about, seeking whom he may devour.’ In the same way ‘A land flowing with milk and honey’ became ‘A land flowing with whale’s blubber,’ and throughout the New Testament the words ‘Lamb of God’ had to be translated ‘little Seal of God,’ as the nearest possible equivalent. The missionary added that his converts had the lowest opinion of Jonah for not having utilised his exceptional opportunities by killing and eating the whale.

Explaining temptation by saying “God is testing me” or “Satan is attacking me” positions “me” either as the victim, if I am defeated, or the hero, if I prevail. But confessing that “My heart is desperately wicked” provides no such comforts. It heads off all attempts to shift blame, and cuts down all the pretensions of spiritual pride.

Why would Yahweh give us Genesis 1 if the universe is really billions of years old and there were several pre-human species that lived and died on earth? Why not reveal what actually happened instead of telling us fables about gardens and talking snakes? I realize the Bible is not a science textbook, but it could have easily explained to us at least the basic tenets of biology without having to discover it all on our own many centuries later.

Religious conservatives, like many people, cannot stand the idea that what they have believed their whole life just may be wrong, so they go to great lengths to convince themselves of their baseless doctrines. The difference between me and them is that when I realized the evidence was against me, I changed my beliefs. I went where the evidence led whether I liked it or not, yet they stick to their dogma at all cost. They push skeptics like me aside as people who are “just bitter,” or who have an axe to grind, or are living in sin and blinded by the Devil.

Why should men in the name of religion try to harmonize the contradictions that exist between Nature and a book? Why should philosophers be denounced for placing more reliance upon what they know than upon what they have been told? If there is a God, it is reasonably certain that he made the world, but it is by no means certain that he is the author of the bible. Why then should we not place greater confidence in Nature than in a book? And even if this God made not only the world but the book besides, it does not follow that the book is the best part of Creation, and the only part that we will be eternally punished for denying. It seems to me that it is quite as important to know something of the solar system, something of the physical history of this globe, as it is to know the adventures of Jonah or the diet of Ezekiel. (...) It seems to me that a belief in the great truths of science are fully as essential to salvation, as the creed of any church. We are taught that a man may be perfectly acceptable to God even if he denies the rotundity of the earth,(...) and yet, for failing to believe in the „scheme of salvation” another may be eternally lost.

Casiopea did feel the train, though. It lumbered onward, away from the humid heat of the coast. She had never been on such a contraption. She felt as if she rested on the belly of a metal beast, like Jonah who was swallowed by the whale. This image in her family's Bible had often disconcerted her, the man sitting inside a fish, his face surprised. Now she sympathized with him. She could not see where they were headed, nor the place where they'd come from, and thus felt as though time and the world around her transmogrified, became unknowable; it was as if she were traveling in a dream.

To me it never made sense why a god would choose one people group for anything at all. Why would he or she not reveal the same message to everyone in all times and places? I have never heard a convincing answer for this. There is no way to get around the fact that millions of people across space and time have lived and died without hearing a word about Yahweh or Jesus. How can Christians possibly claim their God cares about everyone equally? However, when we realize the Bible was written by Israelites, it makes perfect sense why they would say Yahweh chose Israel. Every people group thinks they are special in some way, and the ancients were no exception.

Nonetheless, Augustine and Pusey are surely clear examples of fighting one’s battle on the wrong ground. They assume that if unbelievers mock and question God’s ability to do the marvelous, then the appropriate response must be to affirm God’s ability to do the marvelous and encourage a stance of reverence. Both elements of the response are indeed appropriate to believers—but this is surely not the place to invoke them. To put it in other terms, one must first consider the genre of Jonah and the literary conventions that it utilizes, and then consider how best to promote a right appreciation and understanding of the book,7 rather than meet flatfooted mockery with equally flatfooted piety.

asleep. 6So the captain came and said to him, “What do you mean, you sleeper? Arise, call out to your god! Perhaps the god will give a thought to us, that we may not perish.” Jonah Is Thrown into the Sea 7And they said to one another, “Come, let us cast lots, that we may know on whose account this evil has come upon us.” So they cast lots, and the lot fell on Jonah. 8Then they said to him, “Tell us on whose account this evil has come upon us. What is your occupation? And where do you come from? What is your country? And of what people are you?” 9And he said to them, “I am a Hebrew, and I fear the LORD, the God of heaven, who made the sea and the dry land.” 10Then the men were exceedingly afraid and said to him, “What

In the stories of faith I grew up with, men were allowed a full range of emotion: King David, who calls on God to destroy his enemies. Absalom rising up against his father the king. Jonah stewing under his tree, looking out on the city God saved but he hates. Job crying out to God for his miserable fate. But the rage of good women in the Bible is all in the subtext. Nowhere is there an Eve angry for being removed from Eden and the loss of her two sons. Where is Esther, where is her horror and pain watching the genocide of her people? Or Ruth, who followed her miserable mother-in-law to a foreign land and had to listen to that lady bitching as if she felt nothing? The women allowed to have feelings in the Bible are always the villains. Michal sneering at David that he ought to put his clothes on and stop dancing like a naked fool. She is indicted for her words, but hadn’t she just been married, abandoned, and then taken back by this man? Used as a political pawn, then ignored for Bathsheba. Then there is Sarah, who beat her maidservant Hagar, blaming her for what should have rightly fallen on the shoulders of Abraham. And Job’s wife, who Biblical scholars condemn for telling her husband to curse God and die. But wasn’t she just wishing him a swift end to the suffering that they had walked through hand in hand?

Jesus is the true and better Adam who passed the test in the garden, a much more difficult garden, and whose obedience is imputed to us. Jesus is the true and better Abel who, though innocently slain, has blood now that cries out, not for our condemnation, but for acquittal. Jesus is the true and better Abraham who answered the call of God to leave all the comfortable and familiar and go out into the void not knowing wither he went to create a new people of God. Jesus is the true and better Jacob who wrestled and took the blow of justice we deserved, so we, like Jacob, only receive the wounds of grace to wake us up and discipline us. Jesus is the true and better Joseph who, at the right hand of the king, forgives those who betrayed and sold him and uses his new power to save them. Jesus is the true and better Moses who stands in the gap between the people and the Lord and who mediates a new covenant. Jesus is the true and better Job, the truly innocent sufferer, who then intercedes for and saves his stupid friends. Jesus is the true and better David whose victory becomes his people’s victory, though they never lifted a stone to accomplish it themselves. Jesus is the true and better Esther who didn’t just risk leaving an earthly palace but lost the ultimate and heavenly one, who didn’t just risk his life, but gave his life to save his people. Jesus is the true and better Jonah who was cast out into the storm so that we could be brought in. The Bible’s really not about you—it’s about him.

The story of Jonah reads more like a parable than history, employing fanciful literary conventions and language, so why impose literalism on a text when the genre doesn’t seem to demand it? And yet the epistles of Paul and the accounts of Luke, whether you believe them or not, purport a different purpose and employ a different literary style than Jonah, so it seems just as disingenuous to impose metaphor where those authors likely presumed fact.

I knew you're a God of love. You're always ready to change your mind about punishing people.” -Jonah

A Little Plant and a Great City “Jonah, get up and go to Nineveh,” God said. “Speak the message I give you.” This time, Jonah went. He walked all day into the city. There he cried out, “In forty days, Nineveh will be torn down.” The people of Nineveh believed God and turned from their sins. Nineveh’s king declared, “No one may eat or drink. All must pray to God. Who knows? God may change his mind so we don’t die.” When God saw this, he did change his mind. He didn’t slaughter Nineveh. Jonah was angry. “This is why I ran away in the first place,” he prayed. “I knew you’re a God of love. You’re always ready to change your mind about punishing people. Take my life, it’s better that I die.” East of the city, Jonah built a hut. There he sat watching. What would happen to Nineveh? God made a plant grow there to give cool shade. This made Jonah happy. Then the plant died, and Jonah suffered in the heat. He was sorry the plant died. “You were sorry a little plant died,” God said. “What about this great city? Shouldn’t I have pity on its little children?

Jonah, however, set out in the opposite direction in order to get away from the Lord. He went to Joppa, where he found a ship about to go to Spain. He paid his fare and went aboard with the crew to sail to Spain, where he would be away from the Lord. (Jonah 1:3 GNBDK)

It is important for us, like Habakkuk, to trust God’s good purposes even when we cannot understand His ways.

Of course Jonah is angry. When you haven’t forgiven someone who has wronged you and then something good happens to them—when they are blessed or shown mercy or experience favor—it’s infuriating.

Spirit crave it familiar in anybody who have God calling, how to know that you got this crave?By uncertified feeling like you feel like something missing, that you can't reaching it, going to church doesn't end it,hunger of doing God's things, unexplained spiritual hunger don't fix and more by hiding with doing bad things even suicide not the answer cause it not fix that hunger,the secret is death declaring your suicide application so don't even think about it, you can ask Jonah in the bible from Damascus,fish guts didn't digestive him after swallowing him three days,so solution pray to God ask him to show him what he want you to do that will be the cure for it that will be the end of that nightmare or being hunted by nature about it.

31 The Queen of the South shall rise in judgment, with the men of this generation, and shall condemn them: for she came from the utmost parts of the earth to hear the wisdom of Solomon, and behold, a greater than Solomon is here. 32 The men of Nineveh shall rise in judgment with this generation, and shall condemn it: for they repented at the preaching of Jonah: and behold, a greater than Jonah is here. 33 ¶ No man lighteth a candle, and putteth it in a private place, neither under a bushel: but on a candlestick, that they which come in, may see the light.

42 And he brought him to Jesus. And Jesus beheld him, and said, Thou art Simon the son of Jonah: thou shalt be called Cephas, which is by interpretation, a stone.

The idea that Jesus was raised on the third day is not necessarily a historical recollection of when the resurrection happened, but a theological claim of its significance. I should point out that the Gospels do not indicate on which day Jesus was raised. [...] this “third day” is said to have been in accordance with the testimony of scripture, which for any early Christian author would not have been the New Testament (which had not yet been written) but the Hebrew Bible. There is a widespread view among scholars that the author of this statement is indicating that in his resurrection on the third day Jesus is thought to have fulfilled the saying of the Hebrew prophet Hosea: “After two days he will revive us; on the third day he will raise us up, that we may live before him” (Hos. 6:2). Other scholars—a minority of them, although I find myself attracted to this view—think that the reference is to the book of Jonah, [...] Jesus himself is recorded in the Gospels as likening his upcoming death and resurrection to “the sign of Jonah” (Matt. 12:39–41). Whether the reference is to Hosea or Jonah, why would it be necessary to say that the resurrection happened on the third day? Because that is what was predicted in scripture. This is a theological claim that Jesus’s death and resurrection happened according to plan.

Though the question of Job’s historicity has never been the subject of specific revelation for Latter-day Saints, it has been the subject of at least one semi-official letter from a First Presidency source, as Thomas Alexander reports in Mormonism in Transition: In October 1922, while Heber J. Grant was in Washington, the First Presidency received a letter from Joseph W. McMurrin asking about the position of the Church with regard to the literality of the Bible. Charles W. Penrose, with Anthony W. Ivins, writing for the First Presidency, answered that the position of the Church was that the Bible is the word of God as far as it was translated correctly. They pointed out that there were, however, some problems with the Old Testament. . . . While they thought Jonah was a real person, they said it was possible that the story as told in the Bible was a parable common at the time. The purpose was to teach a lesson, and it “is of little significance as to whether Jonah was a real individual or one chosen by the writer of the book” to illustrate “what is set forth therein.” They took a similar position on Job.

Jonah was angry at the withering of the plant, but not over what could have happened to Nineveh. Most of us have cried at the death of a pet or when an object with sentimental value is broken, but have we cried over the fact that a friend does not know God?

I believe that the broad sweep of the way in which prayer works in the Bible — and I’m thinking here of Jonah and the repentance of Nineveh — teaches us that God, in his sovereignty, has established a kind of contingency in the universe, and that God genuinely interacts with humans who pray in such a way that the universe changes as a result of our prayers.

the God of the Hebrew Bible is not in the business of demanding belief in some fixed body of propositions. The biblical God is portrayed as revealing his truths and unleashing his deeds in response to man’s search for truth. He even longs for man’s questioning and seeking. Indeed, his preference for human beings who seek and question is such as to have given rise to an entire tradition of biblical figures questioning God’s decrees, conducting disputations with God, and at times even changing God’s mind – including Abraham’s argument with God over the justice of destroying Sodom; a series of occasions in which Moses challenges God’s intentions to destroy Israel; Gideon’s questioning whether God has not abandoned Israel; David’s anger over what he sees as God’s unjust killing of one of his men; and the arguments of Isaiah, Jeremiah, Ezekiel, Havakuk, Jonah, and Job questioning God’s justice.60 In all of these cases, man is shown as able to challenge God’s decrees and yet have the respect of God as a consequence.

seen Nineveh repent a century earlier (see the book of Jonah), but the city had fallen back into wickedness. Assyria, the world power controlling the Fertile Crescent, seemed unstoppable. Its ruthless and savage warriors had already conquered Israel, the northern kingdom,

Prophets often foretold destruction and sometimes the destruction did not come, yet this did not disprove their divine mission, as in the case of Jonah. For God is gracious, and ready to turn away his wrath from those who turn away from their sins. But the prophet who prophesied peace and prosperity absolutely and unconditionally without adding the necessary proviso, that they do not by willful sin put a bar in their own door and stop the coming of God's favors, will be proved a true prophet only by the accomplishment of his prediction.

We will close this chapter with a lengthy quote from Tim Keller about how we should read the Bible and think about Christ even in the Old Testament: Jesus is the true and better Adam who passed the test in the garden and whose obedience is imputed to us. Jesus is the true and better Abel who, though innocently slain, has blood now that cries out, not for our condemnation, but for acquittal. Jesus is the true and better Abraham who answered the call of God to leave all the comfortable and familiar and go out into the void not knowing whither he went to create a new people of God. Jesus is the true and better Isaac who was not just offered up by his father on the mount but was truly sacrificed for us. And when God said to Abraham, “Now I know you love me because you did not withhold your son, your only son whom you love from me,” now we can look at God taking his Son up the mountain and sacrificing him and say, “Now we know that you love us because you did not withhold your Son, your only Son, whom you love from us.” Jesus is the true and better Jacob who wrestled and took the blow of justice we deserved, so we, like Jacob, only receive the wounds of grace to wake us up and discipline us. Jesus is the true and better Joseph who, at the right hand of the king, forgives those who betrayed and sold him and uses his new power to save them. Jesus is the true and better Moses who stands in the gap between the people and the Lord and who mediates a new covenant. Jesus is the true and better Rock of Moses who, struck with the rod of God’s justice, now gives us water in the desert. Jesus is the true and better Job, the truly innocent sufferer, who then intercedes for and saves his stupid friends. Jesus is the true and better David whose victory becomes his people’s victory, though they never lifted a stone to accomplish it themselves. Jesus is the true and better Esther who didn’t just risk leaving an earthly palace but lost the ultimate and heavenly one, who didn’t just risk his life, but gave his life to save his people. Jesus is the true and better Jonah who was cast out into the storm so that we could be brought in. Jesus is the real Rock of Moses, the real Passover Lamb, innocent, perfect, helpless, slain so the angel of death will pass over us. He’s the true temple, the true prophet, the true priest, the true king, the true sacrifice, the true lamb, the true light, the true bread. The Bible’s really not about you—it’s about him.51

The doctrine of predestination is controversial not because the Bible is unclear or because there are good arguments on all sides. It is controversial because sinful man lacks intelligence to grasp the truth and integrity to admit the truth. He demands salvation from God but refuses to give him the glory. He reserves a decisive role for himself, and declares that although God makes salvation possible for everyone, he makes it actual for no one until each person permits God to save him.   He convinces himself that he is the master of his soul, and that no one can take it out of his hands. Jesus said, "You did not choose me, but I chose you and appointed you" (John 15:16), but sinful man retorts, "You have 'chosen' me only because you know that I would choose you, so that my will logically precedes and determines your will!" He says, "If conversion is necessary, then by my will I will turn against my wickedness, even my own evil will, by my might I will escape from Satan's hold and sin's grip, and by my power I will turn to Christ and permit him to save me, as if I need him at all."   The religious sinner resents this representation. He obscures his thoughts with beautiful words and reverent expressions, but he is driven by such wickedness and defiance that he makes himself the center of the universe, so that even God must bow down and serve him. Thus "free will" is Satan's slogan, and Arminianism is his creed. On the other hand, the Christian faith declares, "Salvation comes from the LORD" (Jonah 2:9) – really and wholly from God.

SALVATION BELONGS TO THE LORD! — JONAH 2:9 Salvation is the work of God. It is He alone who quickens the soul “dead in . . . trespasses and sins,”1 and He it is who maintains the soul in its spiritual life. He is both “Alpha and Omega.” “Salvation belongs to the LORD!” If I am prayerful, God makes me prayerful; if I have graces, they are God’s gifts to me; if I hold on in a consistent life, it is because He upholds me with His hand. I do nothing whatever toward my own preservation, except what God Himself first does in me. Whatever I have, all my goodness is of the Lord alone. Whenever I sin, that is my own doing; but when I act correctly, that is wholly and completely of God. If I have resisted a spiritual enemy, the Lord’s strength nerved my arm. Do I live before men a consecrated life? It is not I, but Christ who lives in me. Am I sanctified? I did not cleanse myself: God’s Holy Spirit sanctifies me. Am I separated from the world? I am separated by God’s chastisements sanctified to my good. Do I grow in knowledge? The great Instructor teaches me. All my jewels were fashioned by heavenly art. I find in God all that I want; but I find in myself nothing but sin and misery. “He only is my rock and my salvation.”2 Do I feed on the Word? That Word would be no food for me unless the Lord made it food for my soul and helped me to feed upon it. Do I live on the bread that comes down from heaven? What is that bread but Jesus Christ Himself incarnate, whose body and whose blood I eat and drink? Am I continually receiving fresh supplies of strength? Where do I gather my might? My help comes from heaven’s hills: Without Jesus I can do nothing. As a branch cannot bring forth fruit except it abide in the vine, no more can I, except I abide in Him. What Jonah learned in the ocean, let me learn this morning in my room: “Salvation belongs to the LORD.

In serving as a pastor for over thirty years, I have seen some remarkable transformations and I’ve seen some big disappointments. I have two observations. First, where there has been lasting change, the common factor, in every case, is that the Word of God has had a significant entrance into the person’s life. Second, where godly change has failed to get started, or has slowly unraveled, the common factor, in every case, is that change has been attempted without significant engagement in the Scriptures.

Jonah’s anger was not marked by outbursts of rage but by a quiet withdrawal from the company of others and a growing preoccupation with the events in his own life.

If you feel that without a certain person, or position, or achievement, your life would be not worth living, you may be deeper into idolatry than you think.

I’m continually amazed with my own failures. But the wonder of it all is that God keeps working on me and through me anyway. I’m convinced He’s worked more through my failures than my successes. I’m so grateful the Bible is packed with failures who became champions of the faith: the Peters, the Davids, the Moseses, the John Marks, and the Jonahs. Their stories show me that God isn’t looking at our achievements, but at us—and that even my failures can be used for His ultimate glory. Tim Hansel, Holy Sweat

There were no oceans on Oasis, no large bodies of water, and presumably no fish. He wondered whether this would cause comprehension problems when it came to certain crucial fish-related Bible stories. There were so many of those: Jonah and the whale, the miracle of the loaves and the fishes, the Galilean disciples being fishermen, the whole ‘fishers of men’ analogy . . . the bit in Matthew 13 about the kingdom of heaven being like a net cast into the sea, gathering fish of every kind . . . Even in the opening chapter of Genesis, the first animals God made were sea creatures. How much of the Bible would he have to give up as untranslatable?

[gospel is that the] right and proper judgment of God against our rebellion has not been overturned; it has been exhausted, embraced in full by the eternal Son of God himself. . . . God uses words in the service of his intention to rescue men and women, drawing them into fellowship with him and preparing a new creation as an appropriate venue for the enjoyment of that fellowship. In other words, the knowledge of God that is the goal of God's speaking ought never to be separated from the centerpiece of Christian theology; namely, the salvation of sinners. This is certainly not elementary theologizing, but a grounding of even the very philosophy and understanding of human language in the gospel. The Word of the Lord (as we see in Jonah 1:1) is never abstract theologizing, but is a life-changing message about the severity and mercy of God. Why is this so important? First, in a time in which there is so much ignorance of the basic Christian worldview, we have to get to the core of things, the gospel, every time we speak. Second, the gospel of salvation doesn't really relate to theology like the first steps relate to the rest of the stairway but more like the hub relates through the spokes to the rest of the wheel. The gospel of a glorious, other-oriented triune God giving himself in love to his people in creation and redemption and re-creation is the core of every doctrine--of the Bible, of God, of humanity, of salvation, of ecclesiology, of eschatology. However, third, we must recognize that in a postmodern society where everyone is against abstract speculation, we will be ignored unless we ground all we say in the gospel. Why? The postmodern era has produced in its citizens a hunger for beauty and justice. This is not an abstract culture, but a culture of story and image. The gospel is not less than a set of revealed propositions (God, sin, Christ, faith), but it is more. It is also a narrative (creation, fall, redemption, restoration.) Unfortunately, there are people under the influence of postmodernism who are so obsessed with narrative rather than propositions that they are rejecting inerrancy, are moving toward open theism, and so on. But to some extent they are reacting to abstract theologizing that was not grounded in the gospel and real history. They want to put more emphasis on the actual history of salvation, on the coming of the kingdom, on the importance of community, and on the renewal of the material creation. But we must not pit systematic theology and biblical theology against each other, nor the substitutionary atonement against the kingdom of God. Look again at the above quote from Mark Thompson and you will see a skillful blending of both individual salvation from God's wrath and the creation of a new community and material world. This world is reborn along with us--cleansed, beautified, perfected, and purified of all death, disease, brokenness, injustice, poverty, deformity. It is not just tacked on as a chapter in abstract "eschatology," but is the only appropriate venue for enjoyment of that fellowship with God brought to us by grace through our union with Christ.

Writing down memorized scriptures is also a great game.

In the Bible, writes biblical scholar John Stott, “agape love means self-sacrifice in the service of others.

We can know all the scriptures, do all the stuff, obey all the rules, but if we aren’t willing to be offended by His reconciling love, if we aren’t willing to repent, to change our thoughts, to step away from us and them thinking, then we are missing the whole point. This Jonah story is on every page of the Bible and in every cell of our bodies. Over and again, God is revealing Himself perfectly through Christ as gracious, compassionate, slow to anger, forgiving, redeeming, restoring, abounding in love, and desiring to save us from calamity.

Only in modern times have people forgotten the ability of the Bible to tell stories imaginatively to make its points, and tried instead to explain everything “scientifically.” Jonah is a rousing tale of a prophet gone off the deep end, so to speak.

The Bible is relevant and real, and the people who inhabit its pages are people who have faced what you and I face. Life has disappointed them, others have disappointed them, and they have disappointed themselves. Just like us. Remarkably, amazingly and delightfully, these people are the people God uses. The disappointed ones. Sneaky and snarly people who often acted before they thought, who failed to act when they should have and sometimes didn’t act at all. Yet they were called friends of God. The man who named the people of Israel, Jacob, was a mama’s boy. The one who became brave enough to stand up to his wealthy adopted family and side with the oppressed immigrant workers, Moses, lived with a stubborn insecurity. Rahab, a woman whose circumstances led to her prostituting herself, became the one who helped establish a country for the “pure and holy” people of God. King David, famous for his devotion to God, gave into his voracious sexual appetites and passion. These are the ones God calls friends: people like the great prophet Elijah who struggled with depression, fear and a weird streak of pride that caused him to do an ugly power play over the fate of two little boys. Jonah, the prophet to the ancient city of Nineveh, who didn’t want to go because of his racism. John the Baptist, who would today likely be holed up in Idaho somewhere, living off his produce and writing treatises against the government and church.

In my distress I called to the LORD, and he answered me. From the depths of the grave I called for help, and you listened to my cry. Jonah 2:2

It does not have all the answers, and – a point many forget – only once does it claim to do so, in one of the last writings to squeeze into the biblical canon, known as Paul’s second epistle to Timothy.4 The Bible speaks with many voices, including shouts of anger against God. It tells stories which it does not pretend ever happened, in order to express profound truths, such as we read in the books of Jonah and Job. It is also full of criticism of Church tradition, in the class of writings known as prophecy, which spend much of their energy in denouncing the clergy and the clerical teaching of their day. This should provide a healthy warning to all those who aspire to tell other people what to do on the basis of the Bible. From

Peter's Confession of the Messiah 13 When Jesus came to the region of Caesarea Philippi, m, n He asked His disciples, “Who do people say that the •Son of Man is? ” o 14 And they said, “Some say John the Baptist; others, Elijah; still others, Jeremiah or one of the prophets.” p 15 “But you,” He asked them, “who do you say that I am? ” 16 Simon Peter answered, “You are the •Messiah, the Son of the living God! ” q 17 And Jesus responded, “Simon son of Jonah, r, s you are blessed because flesh and blood did not reveal this to you, but My Father in heaven. t 18 And I also say to you that you are Peter, u and on this rock v I will build My church, w and the forces x of •Hades will not overpower it. 19 I will give you the keys of the kingdom of heaven, y and whatever you bind on earth is already bound z in heaven, and whatever you loose on earth is already loosed a in heaven.

In one sense, God’s word is intended for the people of Nineveh, as Jonah is again instructed to warn them of the coming destruction. Jonah, then, is God’s agent, and the word of the Lord comes to him so that he might convey it to others. But on another level, Jonah himself is the intended recipient of God’s word, and the people of Nineveh are God’s messengers.

Wait only upon God, and let your expectation be from Him. Do not covet Jonah’s gourd but rest in Jonah’s God. Let the sandy, shaky foundations be the choice of fools; but you, like one who sees the approaching storm, build for yourself an abiding place upon the Rock of Ages

Am I rooted in sincere fidelity and love to Jesus? If my heart remains unsoftened and unfertilized by grace, the good seed may germinate for a season, but it must ultimately wither, for it cannot flourish on a rocky, unbroken, unsanctified heart. Let me dread a godliness as rapid in growth and as lacking in endurance as Jonah’s vine; let me count the cost of being a follower of Jesus. Above all let me feel the energy of His Holy Spirit, and then I shall possess an abiding and enduring seed in my soul. If my mind remains as stubborn as it was by nature, the sun of trial will scorch, and my hard heart will help cast the heat the more terribly upon the ill-covered seed, and my religion will soon die, and my despair will be terrible. Therefore, O heavenly Sower, plow me first, and then cast the truth into me, and let me yield a bounteous harvest

The Ninevites apparently did not witness the sign of Jonah in the fish’s belly; they repented instead through his preaching. One Jewish tradition claims that Jonah tried to avoid preaching to Ninevites lest their repentance shame Israel for failing to do likewise (Mekilta Pisha 1.80–82; cf. Jnh 3:10–4:2); if any of Jesus’ hearers were familiar with this tradition, it would make Jesus’ comparison here all the more graphic.

Pretty much everything about the flood story is illogical. An all-knowing and all-powerful god created man, and when they did not turn out as planned (surprisingly?), the best way to deal with it was to drown everyone including animals and plants and “start over” with the same beings, who very quickly went back to doing all they did before.  The whole trouble of building an ark and gathering animals could have been avoided by just giving the perpetrators a heart attack or a plague or something similar.

If there is no freedom to dissent, there is no freedom at all.

Jonah is a Prophet in the northern kingdom of Israel during the first half of the eighth century BC. His predecessors are Elijah and Elisha. The ministries of Hosea and Amos immediately follow that of Jonah.

Lesson Focus God shows compassion where he wills. • God is responsive to small steps in the right direction. • God’s compassion is not earned and never deserved. Lesson Application God sometimes shows compassion on us by giving us a second chance when we don’t deserve it. • We respond to God’s Word by taking steps in the right direction. • We recognize that God’s compassion is great. Biblical Context The book of Jonah is about how people respond to the Lord and how the Lord responds to them. Both the sailors and the Ninevites, though pagans, were responsive to what they saw the Lord doing. Jonah, a prophet who should have known better, was the least responsive and had to be taught a lesson about God’s compassion. Interpretational Issues in the Story Jonah’s prophetic mission (Jonah 3:4). Jonah was sent to denounce Nineveh, not to save it. His word to them was a word of judgment. He did not even name Yahweh and he did not confront them with their offenses, instruct them as to what they ought to do, or offer any hope for them to avoid the judgment. If the text does not offer this information, we cannot read those things between the lines and assume that they occurred. Great fish (Jonah 1:17). Nothing in the text indicates the species of the creature, and while a whale cannot be ruled out (they would not have distinguished sea-dwelling mammals from fish), the text is vague. Fish as rescue, not punishment (Jonah 2:6, 9). Jonah’s prayer demonstrates that he saw the fish as deliverance, not judgment. He was drowning, and the Lord used the fish to save his life. Jonah’s prayer (Jonah 2:4, 7–9). Jonah offered no repentance and did not ask forgiveness when he prayed inside the fish. He assumed that since the Lord had saved him from death, he had been restored to favor. He spoke ill of those who worship idols, which apparently included the sailors (whose response had been far better than his own) as if he was insisting, “At least I’m not a pagan idol-worshiper!” He made no mention of his disobedience and indicated no willingness to go to Nineveh. The vows he referred to (v. 9) would have involved sacrifices of thanksgiving at the temple for his rescue. This prayer was a farce, and Jonah was still unchanged (as the rest of the book demonstrates). Ninevite response (Jonah 3:5). The Ninevites believed what Jonah said, but that does not mean they converted to his God. He never even told them the identity of his God, and there is no indication that they got rid of their idols or understood the law. They repented, but any Assyrian would have done so under these circumstances. If they had been convinced that some god was angry at them and about to destroy them, they would have sought to appease that god. That is how they took Jonah’s warning. In the ancient world people believed that there were all sorts of powerful gods, but they only worshiped the ones they believed had power over their lives. Jonah was informing them that a God they had not recognized had noticed them and was going to act against them, and they were grateful for this information. Likely they checked Jonah’s message against their omens and afterward were eager to respond. Sackcloth (Jonah

Literary Genre In current trends within critical scholarship, Jonah is commonly labeled as parody or satire. The former typically lampoons a piece of literature, while the latter targets people (specific or stereotyped categories) or events, as Jonah does. Satire can be either an enactment or a written composition in which vice, folly or incompetence is held up for ridicule. The closer to reality a satire can be, the more effective it is. By definition it targets real people and tries to use the mannerisms and words that they use. Satire exaggerates reality, but by its nature is based on reality. Satire and parody are both known in the ancient world and the Bible. The examples of parody in the ancient Near East also target entities that are considered to be historical and from which historical information may be deduced. In the realm of related satire, the Babylonian “Dialogue of Pessimism” targets a wide variety of cultural institutions. The satire in the book of Jonah targets Jonah personally as a ludicrous example of how a prophet might behave. ◆ Key Concepts • Much of the significance of the book depends on understanding that the Ninevite response is superficial, yet God responds anyway. • Jonah is put in Nineveh’s shoes in order for the book to make its point about God’s compassion being undeserved. • Jonah is not a missionary; he is a prophet. • Jonah’s message is of judgment, not instruction or hope.

The Bible does not say that every difficulty is the result of sin—but it does teach that every sin will bring you into difficulty.

The Bible does not say that every difficulty is the result of our sin—but it does teach that, for Christians, every difficulty can help reduce the power of sin over our hearts.

Historical Setting A reference to “Jonah son of Amittai” in 2Ki 14:25 places the setting for the book of Jonah between 790 and 760 BC. Jonah therefore serves in the generation just before Amos and Hosea, at the beginning of classical prophecy in Israel. During the time of Jonah, the reign of Jeroboam II (793–753 BC) achieved unparalleled prosperity and military success in the history of Israel’s divided monarchy. The Arameans were the only hindrance to territorial expansion. Assyria, in a period of decline, was preoccupied with internal security. This background is important for it shows that the northern kingdom of Israel at this time was near the top, not the bottom, in the realm of international politics. This situation was a reversal from a century earlier when, under Shalmaneser III, the Assyrian Empire had extended its control into the west, exercising authority over Aram, Israel, Judah, and many others. The end of his reign, however, saw revolt by several Assyrian centers (including Nineveh) from 826–820 BC. His son, Shamshi-Adad V, subdued the rebellion, but Assyrian control over the west weakened considerably. Shamshi-Adad V died about 811 BC and left as heir to the throne his young son, Adadnirari III. Until the boy came of age the country was ruled by Shamshi-Adad’s widow, Sammuramat, who retained extensive control until her death. Adadnirari reigned until 783 BC. His city of residence and capital was not Nineveh, but Calah. He was succeeded by three sons: Shalmaneser IV, Ashur-Dan III and Ashurnirari V, respectively. This was a period of practical anarchy. Particularly notable is the series of rebellions between 763 and 758. These were led by disaffected officials who show evidence of usurping royal prerogatives. In such a political climate, a prophecy proclaiming the imminent fall of Nineveh would be taken quite seriously. With the accession of Tiglath-Pileser III in 745 BC, a new dynasty began that established Assyrian supremacy for a century. Tiglath-Pileser III was succeeded by Shalmaneser V, Sargon II and, finally, Sennacherib, who enlarged Nineveh and made it the capital of the Assyrian Empire more than 50 years after the time of Jonah. The importance of this information for the study of the book of Jonah is the understanding that at the time of Jonah, Assyria had not been a threat to Israel for a generation, and it would be no threat for a generation to come. In addition, when Jonah was sent to Nineveh, he was being sent not to the capital city of a vast empire but to one of the provincial centers of a struggling nation. Some would consider this evidence that the book of Jonah was written several centuries after the Assyrian Empire had come and gone by an author unfamiliar with the details of history. Preferably, it could suggest that God had chosen to send Jonah to Nineveh in anticipation of the role it would eventually play.

Sackcloth (Jonah 3:5). Sackcloth was rough material worn to indicate mourning. It was designed to be uncomfortable. Jonah’s refusal to go (Jonah 1:3; 4:2). As Jonah indicated (chap. 4), he did not want to go because the sequence of events was entirely predictable. He knew that the Assyrians would respond with their appeasement techniques and superficial repentance to his judgment message, but that God would be gracious and relent. He was angry about this easy grace. Object lesson (Jonah 4:5–8). God put Jonah in Nineveh’s shoes. Just as Nineveh faced an impending disaster, Jonah faced an impending weather situation. The Ninevites tried to protect themselves with repentance and Jonah tried to protect himself with his hut. Both were inadequate. God provided extra protection for Jonah through a plant. Then God did to Jonah what Jonah wanted him to do to Nineveh—removed his protection. Jonah was not happy about losing God’s gracious compassion when it was he, not the Ninevites, who had received it. This is how God made the point that his compassion is given as an act of grace. Once that is understood, we realize that if we overestimate the Ninevite response, we minimize the element of God’s compassion. The whole point is that God responds with compassion to even the smallest steps in the right direction. Background Information Nineveh. In the mid-eighth century BC, when Jonah lived (2 Kings 14:25), Nineveh was a major city in the Assyrian province of Nineveh. At this time the kingdom of Assyria was fragmented with provinces acting as almost independent entities. The city was about two and a half miles in circumference, about the same size as Jerusalem. About fifty years later (700 BC), Sennacherib made Nineveh the capital city of the Assyrian Empire, bringing it to prominence in the ancient world. King of Nineveh. One would generally expect the text to refer to the king of Assyria. We would not expect a king of Nineveh, but we would also not expect the king of Assyria to be in Nineveh, because Assyria was fragmented and Nineveh was a province, not the capital. More likely, the ruler of the province would legitimately have been identified with the Hebrew word translated “king.” Mistakes to Avoid Many mistakes are made when teaching the story of Jonah. The inclination is to make Jonah a missionary who brought a message of hope that was followed by a great conversion among the people of Nineveh. But a prophet was not a missionary preaching good news of hope. Jonah did not have a missionary calling, message, or attitude. His message was only one of judgment. The story is also not about salvation or going to heaven. Eternal life in heaven is not set forth in the Old Testament. Therefore, we cannot use the story of Jonah as one to tell our friends about Jesus or about leading people to salvation. When teaching about Jonah’s reluctance to go to Nineveh, we ought not to conclude that his reason was political resentment or prejudice. Furthermore, though it is certainly true that if God is intent on a person doing something or going somewhere, his plan will be irresistible, but the point of the story isn’t that we cannot run from God. God did not allow Jonah to escape the commission, but that does not mean that God will always act in the same way. Focusing on such things detracts from the very important theological message that the book offers: God responds with compassion to small steps in the right direction. God wants people to be responsive to him. New Testament

If the reader’s imagination is concerned with what happened next to Jonah rather than with the nature of the divine compassion, then the reader has failed to get the point.

Finally, the book of Jonah shows how theological understanding is exemplified in a person’s attitudes and actions: what Jonah does flows from his understanding of YHWH. The more deficient the understanding, the more questionable the actions. So when the task of educating Jonah is extended to educating believers today, it is important not to intellectualize the problems of understanding in an abstract way. As Colin Gunton puts it: “Theology is a practical, not a merely theoretical discipline: it aims at wisdom, in the broad sense of light for the human path. Our theological enterprises must therefore be judged at least in part by their fruit.”60 Good pedagogy sees learning and life as belonging together.

The person who learns to number his or her days gains a heart of wisdom (Ps. 90:12).

God’s Word is the living seed that brings new birth. It is the milk that nurtures the new life of a young Christian and the meat that builds the muscle of a mature believer.

Like many popular evangelists, Jonah was being a bit too pre-occupied with always appearing to be right but forgetting that, more than a judge, God is, first, a loving parent.

Jonah grieved for the withering of the gourd, because he was deprived of its shade: and God does not create men in vain; it is then no wonder that he wishes them to be saved.