David Gerick

Dr. Youngblood
Advanced Introduction to the Old Testament
November 26, 2012
Jonahs Anger with God
The book of Jonah has always fascinated me. In addition to its fable-like story of how a
man could possibly survive in the belly of a fish for three days, the books construction and
climactic ending are certainly unique to the other 11 Minor Prophets in. Jonah is hardly similar
to the other 8th century prophets- the book scarcely contains prophetic language and is more
simply a segment of the Jonahs life. Jonah contains 4 chapters. In these 48 verse, only a single
verse of is designated as prophecy (3:4). The rest is devoted to the personal interaction between
Jonah and his resistance to Gods call to preach against Nineveh. Moreover, Jonah is often cast
as the angry and disobedient protagonist. This anger is clearly seen in the last chapter of the
book. Here, the reader can find Jonah in an emotional argument with God. Jonahs anger
throughout this argument is where this paper is situated. In the pages that follow I will provide
several theologians ideas on the motive behind Jonahs anger as well as my own thoughts
collected through my research. It is my hope that the reader will construct a better understanding
behind this anger in order to enrich the reading of the passage.
In order for the reader to better relate to this argument, I will first give a summary of the
preceding chapters. In the beginning of this book, God instructs Jonah to preach to Nineveh
against their wickedness. Jonah immediately attempts to escape this call for prophecy by

traveling in the opposite direction of Nineveh- to Tarshish. Despite his attempt to run from
Gods first call- by fleeing to Tarshish and being cast into the sea- Jonah obeys His second
request and travels to Nineveh. When he arrives, Jonah preaches destruction upon Nineveh. The
Ninevites subsequently turn from their evil ways, hoping they will be spared. When God saw
this repentance, he withdrew his punishment from Nineveh and did not destroy it.
It is this withdrawal of punishment that provokes the argument between God and Jonah.
It is certain from the text that Jonah has become very angry after this twist of Gods fate for
Nineveh. In fact, his anger seems so strong that he even wishes death upon himself twice. What
is not as definite is the reasoning behind Jonahs anger. Many scholars have interpreted his
anger in different ways.
One explanation for Jonahs anger is dependent on Jonah as a false prophet. Raphael
Shuchat describes a Midrash in one of his articles which provides three specific prophesies given
to Jonah. The first was recorded in II Kings 14 when Jonah prophesies about the restoration of
the borders of Israel. This restoration was very beneficial for Israel. Jonah, as a prophet of the
Northern Kingdom, would thus be seen as somewhat of a hero. The second prophesy involves
Jonah preaching destruction of Judah for their wickedness. This destruction did not occur, by the
grace of God, and so the Southern Kingdom labeled Jonah as a false prophet. The last prophesy
is the one mentioned above in the book of Jonah. Though it is shown that Jonah is accustomed
to prophesy, it is interesting that only now does he resist Gods call. (Shuchat, Jonah the
Rebellious Prophet p.46-47)
When the destruction Jonah preached against Nineveh was withdrawn, it is likely Jonah
would once again be labeled as a false prophet. The fate of a false prophet is plainly spelled out

in Deuteronomy 18:20: But the prophet who presumes to speak a word in my name that I have
not commanded him to speakthat same prophet shall die. (ESV) A false prophet has no merit
and can even be put to death. Thus it seems logical that the anger coming from Jonah spouts
from the fear and disgrace of being considered a false prophet. This idea is quite possible and is
echoed by scholars such as Mary Turner and Rabbi Sheldon Blank who suggests Jonahs anger
as personal and in self-pity. (Blank, Doest Thou Well To Be Angry p.29; Turner, Jonah 3:10-4:11
p.413)
An alternative idea to Jonahs anger towards God is based off His apparent lack of justice
in the situation. It is no news that Nineveh was considered evil and wicked. God himself
describes this great city as wicked. In 722 BC, Israel ultimately succumbs to the hands of the
Assyrians and is forced into captivity for hundreds of years, further suggesting their wickedness.
Nahum depicts this when speaking of Nineveh: There is no easing your hurt; your wound is
grievous. All who hear the news about you clap their hands over you. For upon whom has not
come your unceasing evil? (Nahum 3:19 ESV) Assyria was a constant threat for the Northern
Kingdom and was truly one of Israels greatest enemies. Through this, it seems true that
Nineveh deserved destruction, though this is not what took place.
This injustice is quite probable for the cause of Jonahs anger. In an article written in
1992, John H. Walton describes this probability in detail. Jonah, as a prophet from the Northern
Kingdom, surely wished for Nineveh to get its just deserts. The nation was not only wicked,
but was also pagan. The people of Assyria knew nothing about the teachings of YHWH nor did
they have faith in Him. Even if the nations repentance was sincere, it was not merit enough for
the grace which was bestowed upon them. (Walton, The Object Lesson of Jonah 4:5-7 p.55)
Furthermore, the Old Testament scriptures often refer to YHWH as a just God (Deut. 32:4;

Eccles. 11:9) To illustrate this idea, consider 2 Samuel 12. In the previous chapter, David had
conceived a child from Bathsheba. Upon hearing this, David had her husband Uriah killed to
hide the sin he had committed. Thus Nathan was sent to King David to declare punishment on
him. Though Davids sin was forgiven (v. 13), a punishment was still proclaimed- the death of
his newborn son.
This story shows us Gods justice, even to his own people. The relenting of Gods
destruction upon Nineveh is an apparent contradiction to Jonahs views and wishes. J. D. W.
Watts and Donn Rojeski harmonize this thought as they connect it with Jonahs inability to
accept this new-found concept of justice and grace. (Walton p.51; Jonah: Deliverance And The
Sovereignty Of God, p. 20) From this it seems quite likely that Jonahs anger be placed in Gods
seemingly unjust act.
The last interpretation which will be considered as a reason for Jonahs anger is similar to
the previous, and yet is interestingly different. As mentioned above, Israel was brought into
captivity by the Assyrian Empire in 722 BC. Though Jonah lived and prophesied in the early 8 th
century, most scholars agree that the book was written in the post-exilic world around the 5 th
century.

In the pre-exilic age, the Israelites despised Assyria for its constant threats and

wickedness. In the post-exilic age, despised would not come close to their feelings on Assyria.
The once powerful kingdom had become an oppressed and worthless ruin. It is at this point,
Israels lowest point, that the book of Jonah appears proclaiming Gods love and mercy on
Nineveh.
These seemingly irrelevant ideas shed new light on this book and are expressed in
Chesung Justin Ryus article: Silence as Resistance: A Postcolonial Reading of the Silence in

Jonah 4.1-11. In this article, Ryu takes into consideration an aspect not found in the other
arguments- that of a post-exilic audience. According to Ryu, the reason for Jonahs anger is
given in his silence. Twice God asks Jonah if it is right for him to be angry. Both times, Jonah
gives no apparent answer to Gods question, but instead remains silent. Some argue this silence
represents Jonahs realization of Gods intent or simply shows agreement. Ryu describes this
silence not as Jonahs acceptance toward Gods decision, but rather as Jonahs resistance- a
resistance certainly shared by many Israelites during this age.
The fact that Jonah expected God to forgo Ninevehs punishment is expressed in Jonah
4:2: I knew that you are a gracious and compassionate God, slow to anger and abounding in
love, a God who relents from sending calamity. (NIV) It is definitely possible that Jonah
understood or even expected Israels future exile and, as a lover of Gods people, was unwilling
to take part in the forgiveness of Israels future oppressors. Jonahs success in fleeing to Tarshish
(or even in killing himself while in the sea) would have resulted in the destruction of Nineveh,
ultimately saving Israel from her exile. (Shuchat, p.50). From this idea, why wouldnt he be
angry? In saving the enemy, he has sealed the fate for his own nation. Thus when God asks him
if it is right for Jonah to be angry, he can do nothing but sit in the hot sun; in his anger; and
remain silent as the future of Israel unravels.
Based on my research and understanding of the articles I have read, it is somewhat
difficult for me to decide which interpretation is best. I believe there are elements of each one
contained within Jonahs anger. Concerning the first idea, Jonah surely would have had thoughts
of being considered a false prophet floating around in his head. A title such as this is not one
eagerly desired by Jonah, or any prophet who values his life. However, as a prophet of the
Northern Kingdom, Jonah would likely have the favor of the Israelites regardless of this

prophetic outcome. Thus it is difficult to say definitively that his life would be jeopardized.
Additionally, when compared to the alternative options, anger from fear of being a false prophet
seems to be rather insufficient.
The second interpretation seems incomplete as well. It is very probable that Jonahs
anger stemmed from the apparent lacking of justice. Nineveh certainly deserved destruction
from its wickedness. Furthermore, the fear of Assyria was constantly instilled on Israel, which is
Jonah would consider Gods nation. Jonahs desire was for the people of God to live in peace.
This peace was consistently prevented by Nineveh. When God spared the lives of the future
oppressors, one can see how Jonah could easily be angered. It seems reasonably unjust to favor
the powerful over the weak. How could God justify forgiving Assyria, and in so doing furthering
Israels unrest? This argument can surely be defended well; however there may be some form
inconsistency with it when considering the verse in Jonah 4:2 (quoted above). It seems as if
Jonah expected this forgiveness and understood the love of the God he served. Though he may
not wish for their forgiveness, it does not seem fully accurate that Jonah would be angry over
such injustice.
The last view presented by Chesung Ryu, seems to be the most holistic approach. Ryu
would definitely agree with the injustice mentioned above. Ryu, however, does not relate the
injustice as the cause of Jonahs anger, but rather rises from the implications of this unjust
forgiveness. The withdrawal of Gods punishment on Nineveh ultimately results in the future
captivity of Israel. This seems to be the best reasoning for Jonahs anger. No Nineveh equals no
exile. No Nineveh means peace for Israel. No Nineveh would show Gods love for his nation.
It seems most likely that Jonahs anger comes from the uncertain future Israel now has in store
for her. Thus when God asks Jonah about his anger, he remains silent.

Though no interpretation may be 100% correct, it is important to continue to seek for the
true intent of the author, not only in Jonah, but throughout the Bible. I hope the reader has
gained insight behind the motive of Jonahs anger as well as gain more appreciation for the text
itself. There are many other aspects in this book that were not explored here. Looking deeper
into this book will certainly fill ones mind with new knowledge and a higher awareness of the
meaning of the text. Whether Jonah becomes angry in his fear of being a false prophet, from the
injustice of God, or even from his resistance of Israels fate is uncertain. Regardless of his anger
or hesitance, Jonah obeys Gods call, acting as an unwilling, yet submissive servant. The book
of Jonah reveals Gods unconditional love for his creation; it shows us the disconnect between
Gods ways and our ways; and it provides us with a unique example of one of His faithful
believers, following Gods will despite the consequences which lay in store for him. And
should not I pity Nineveh, that great city, in which there are more than 120,000 persons who do
not know their right hand from their left, and also much cattle? (Jonah 4:11 ESV)

Works Cited
Blank, Sheldon H. "Doest Thou Well To Be Angry" : A Study In Self-Pity." Hebrew Union
College Annual 26.(1955): 29-41. ATLA Religion Database with ATLASerials. Web. 25
Nov. 2012.
Rojeski, Donn K. "Jonah: Deliverance And The Sovereignty Of God." Direction 11.2 (1982): 1622. ATLA Religion Database with ATLASerials. Web. 24 Nov. 2012.
Ryu, Chesung Justin. "Silence As Resistance: A Postcolonial Reading Of The Silence Of Jonah
In Jonah 4.1-11." Journal For The Study Of The Old Testament 34.2 (2009): 195-218.
ATLA Religion Database with ATLASerials. Web. 23 Nov. 2012
Shuchat, Raphael. "Jonah The Rebellious Prophet: A Look At The Man Behind The Prophecy
Based On Biblical And Rabbinic Sources." Jewish Bible Quarterly 37.1 (2009): 45-52.
ATLA Religion Database with ATLASerials. Web. 25 Nov. 2012.
Turner, Mary Donovan. "Jonah 3:10-4:11." Interpretation 52.4 (1998): 411-414. ATLA Religion
Database with ATLASerials. Web. 24 Nov. 2012.
Walton, John H. "The Object Lesson Of Jonah 4:5-7 And The Purpose Of The Book Of Jonah."
Bulletin For Biblical Research 2.(1992): 47-57. ATLA Religion Database with
ATLASerials. Web. 23 Nov. 2012.