Interpreting Jonah

Any interpretation of the book of Jonah starts with the reader’s decision about what sort of literature they are reading. Unfortunately, preconceptions about the Bible as history or literature can unduly influence a reader’s conclusion. With Jonah, the debate hinges on whether the book should be read as a historical narrative or as some sort of fictional tale.

Jonah as Historical Narrative

Advocates of a historical reading appeal to the history and archaeology of the Neo-Assyrian Empire (934–612 bc) to argue that the setting for Jonah is historically plausible. The reference to Jonah, son of Amittai, in 2 Kings 14:25 places him in the reign of Jeroboam II of Israel (reigned 786–747 bc). At that time, Assyria was experiencing a period of decline, focused on maintaining internal stability rather than imperial expansion. However, the historical reading is complicated by the fact that Nineveh was not the capital of the Assyrian Empire during this time, nor was the Assyrian king called the “king of Nineveh” (Jonah 3:6). In response, proponents of a historical reading argue that the Assyrian king probably had a residence in Nineveh, and that it was still a major Assyrian city even though it wouldn’t become the capital until the height of Neo-Assyrian power under Sennacherib—approximately 50 or 60 years after Jonah. Given these arguments for Jonah’s historical plausibility, they assert that the story should be taken as narrative history.

Jonah as Allegory or Parable

While the book of Jonah has traditionally been accepted as historical narrative (e.g., by the Jewish historian Josephus, Antiquities IX, 10:2; by the deuterocanonical work 3 Maccabees 6:8; and Matt 12:39–42), historical approaches to the story must still address the deliberate literary technique shaping the final form of the narrative. The book is highly structured and full of irony, hyperbole, and other rhetorical devices. Many details of the story invoke deliberate exaggeration and ironic reversal. The narrative consistently undermines the audience’s expectations of how an Israelite prophet should act and how a Gentile (non-Jewish) audience might respond to a message from Yahweh. Interpretations emphasizing the literary style of the book and its overall theological message often classify the book as an allegory or parable. As an allegory, Jonah represents Israel (Jonah means “dove,” a symbol for Israel in Hos 7:11), and Nineveh represents the salvation of the Gentiles. Viewing the story as a parable emphasizes the moral thrust of the narrative. As a parable, the book demonstrates the narrowness of nationalism and the love of God for the Gentile nations. Jonah’s response to God’s compassion figuratively represents a Jewish theological objection to the extension of salvation to the Gentiles.

Jonah as Satirical Parable

Jonah can be read as a satirical parable without completely rejecting a historical basis for the prophet’s ministry. As a literary form, satire exaggerates the social and cultural practices of everyday life to offer a social critique. As satire, the book of Jonah ridicules the traditional role and response of the prophet. Instead of accepting his call to prophesy, Jonah flees from God’s call. Jonah’s adventures parallel hero/anti-hero motifs from ancient Near Eastern literature; for example, God’s sending of a “great fish” to punish Jonah’s pride resembles a scene in the Epic of Gilgamesh when the god Anu sends the great “Bull of Heaven” to punish Gilgamesh for his pride. Nineveh’s extreme response to Jonah’s short message directly contrasts Israel’s minimal response to the lengthy and repeated messages of Yahweh’s prophets recorded throughout the Latter Prophets. The hero, then, for this satirical tale was taken from the brief mention of the historical Jonah in 2 Kings 14:25.

It is possible to read the book of Jonah as a historical narrative while acknowledging the many fantastic elements as dramatic embellishment. The theological lesson of the book remains the same whether the story is historical or fictional: God’s love extends to all people if only they will repent and turn to Him.

Douglas Mangum

Further Reading

Jonah, Book of CLBD

Jonah As History or Fiction Jonah (AYBC)

Satire in ancient literature ZIBBC OT 5

The Literary Genre of Jonah NICOT JoeObJon/Mic

Jonah: Fact or Fiction? CC:J

The Literary Genre Jonah (JPS)

Historicity of Jonah WBC Vol. 31