(Mission and Grace of God According to the Book of Jonah)

Vicky B. G. D. Paat,*1 Francois Pieter Tomasoa,2 Susilo Susanto3

Theology Study Program, Real Theological Seminary Batam
vbgdpaat75@gmail.com

Abstract
In the Old Testament there is a debate between two related topics, namely the
mission and grace of God. Specifically seen in the Book of Jonah, this book
contains several dialogues which perfectly support the motion of the story and the
themes it carries. Its structure provides a contrasting picture of Yahweh and Jonah.
To answer this debate, by looking at the relationship between mission and God's
grace in the Book of Jonah. We can find in it Jonah's disobedience in carrying out
the mission that God gave him and the rewards he experienced by God's grace to
him. Likewise the Ninevites received the grace of God which the prophet of God
did not want. Then the question arises what is the mission and mercy of God in
universal relationships. Thus this paper seeks to elaborate on these two topics.
Keywords: Mission, Grace, God, Book of Jonah

INTRODUCTION
The discussion and debate on the two subjects of God's mission and grace
in the Bible is always interesting, but in terms of the Old Testament the two topics
stretch from the Book of Genesis to the Book of Malachi, and are therefore limited
to eight books of Jonah. The composition of the Book of Jonah is very well
composed, the narrative flows quickly and densely, without being overwhelmed
with details, so that the reader can enjoy the storyline smoothly. It can be seen from
the narrative that Jonah 1-3 develops in phases: Crisis-Prayer-Salvation.1 Then,
chapter four is an open conclusion with a rhetorical question: "How could I not
love Nineveh ...?" as if asking for an approval response.
This book contains several dialogues that perfectly support the motion of
the story and the themes it carries. This is evident from the short statements, the
right questions, and the answers giving only the main points. 2 The structure of this
book is balanced which forms a parallelism or parallels A-B-A'-B'-C, namely:
A. Jonah's Refusal to Go to Nineveh (Jonah 1)
B. Jonah's Prayer to God (Jonah 2)
A '. Jonah's Willingness to Go to Nineveh (Jonah 3)
B '. Jonah's Prayer of Wrath to God (Jonah 4: 1-3)
C. Dialogue About God's Grace (Jn. 4-11)

Literature, No.25, 2003, 26.

2 C. Hassell Bulock, Kitab Nabi-nabi Perjanjian Lama, terjemahan Suhadi Yeremia (Malang: Gandum

Mas, 2003), 63.

46
 This description of this structure provides a contrasting picture between
Yahweh and Jonah, where the theme of God's grace naturally and intelligently
emerges through the motion of each narrative scene. Jonah's disobedience by God
was rewarded by saving him from the raging waves and storms and his foolish

judgment or condemnation.3 In fact, the word is often used as a symbol of

destruction and annihilation.4 However, when looking at chapter 2, which contains
Jonah's thanksgiving, 5 so the event of Jonah being swallowed up by a big fish was
not a punishment, as is often understood. In fact, "the fish vomited Jonah onto the
land (2:10)." This unpredictable style expresses the meaning that Jonah's
disobedience, as a prophet, deserves punishment. However, Yahweh did not do
that. In His grace, He pleased to save Jonah and still entrusted him as His
spokesman for Nineveh.
In chapter three it tells of Jonah's willingness to proclaim the coming of
judgment from God to the people of Nineveh if they do not repent after forty days.
His warning was responded to by the Ninevites with a total repentance, which was
demonstrated by the mourning of the king, the princes, the inhabitants and even the
livestock.
Jonah's disobedience to Yahweh's commands was rewarded with His
grace, saving him from death, and Jonah was grateful. However, when Yahweh
gave His mercy to Nineveh because of their obedience, Jonah became irritated and
angry. The narrator of the Book of Jonah presents the peculiarity of Jonah's attitude
as a prophet of God who did not want Nineveh to receive God's grace, while God
wanted it. The narrator of the Book of Jonah invites his reader to look into this with
a rhetorical question, "Do you deserve to be angry?" and "How could I not be dear
...?" (4: 4, 11)
The narrative flow of the Book of Jonah is also constructed with a prayer.
the
Ninevites, and once again Jonah, all prayed. The first three prayers were for
salvation from death, and they were all answered; final prayer for death, and
unanswered. This plot shows God's grace that He wants to save people from death.
The main lesso
has compassion in the sense of saving life.6 The result is in safety from destruction.

3 Keluaran 15:12; Bilangan 16:20, 32, 34; 26:10; Ulangan 11:6; Mazmur 106:17.
4 Walter C. Kaiser, Jr ), Theological WordBook of the Old Testament, Volume 1, ed. R.
Laird Harris, Gleason L. Archer, Jr., dan Bruce K. Waltke (Chicago: Moody Press, 1981), 112.
5 Ucapan syukur Yunus dikemas dalam bentuk mazmur ucapan syukur sebagaimana nampak dalam

unsure-unsur yang menyusunnya. Untuk mengenali jenis mamzur ini lihat, Tremper Longman III, Bagaimana
Menganalisa Kitab Mazmur, terjemahan Cornelius Kuswanto (Malang: Seminari Alkitab Asia Tenggara, 1994),
24-25; Marie Claire Barth dan B. A. Pareira, Tafsiran Alkitab: Kitab Mazmur 1-72 (Jakarta: BPK Gunung Mulia,
1997), 65-67; C. Hassll Bullock, Kitab-kitab Puisi dalam Perjanjian Lama, terjemahan Suhadi Yeremia (Malang:
Gandum Mas, 2003), 184-185.
6 ( ûs), Theological WordBook of the Old Testament, Volume 1, ed. R.
Laird Harris, Gleason L. Archer, Jr., dan Bruce K. Waltke (Chicago: Moody Press, 1981), 272.
47
plan. Grace and mercy are at work in bringing salvation, but they are compelled
through being saved because of God's grace.

METHOD
This research is the result of critical analysis of the writings of the experts
compiled using descriptive qualitative research methods. The researcher conducted
a text analysis and text comparison from the responses that were already in the
available books so that finally he could get the results of this paper.

RESULTS AND DISCUSSION

The Universality of God's Grace
The grace of God in this book appears in the actions and works of God, not
in an abstract concept, but in acts of salvation and guidance to know Him more
deeply. And the interesting thing is that God's grace in the book of Jonah is not
only addressed to the Israelites but also to other nations, even to Assyria,
represented by Nineveh, the city of shedding blood (Nahum 3: 1), so that it is clear
about the universality of God's grace which is soteric.
The mandate to convey a message to the Ninevites about repentance
according to Leslie C. Allen is something that must have been very surprising
because it was a decision of God which was very unpopular at that time.7 This was
not due to the evil of the people of Nineveh, but also to the growing nationalistic
sentiment.
The book of Jonah shows the idea that Nineveh was so important and

in the book of Jonah.8 Lexically, the phrase does not simply refer to the size of a
9
city which reaches it but also declared the city's
10
value before Yahweh. This fits the context or internal evidence of the book of
Jonah. The rhetorical style of Jonah 4:11 provides support for this conclusion. 11
Jonah 4:10 contains the idea of the respect and value of Jonah expressed in his

7 Leslie C. Allen, The Books of Joel, Obadiah, Jonah and Micah (Grand Rapids: William B. Eerdmans

Publishing Company, 1976), 202.

8 Yunus 1:2; 3:2; dan 4:11.
9 -Z, pen. H. A.
Oppusunggu (Jakarta:
-
Khorsabad-
Tyndale Bulletin, 30, (1979), 29-52.
10 Francis Brown, S.R. Driver, dan Charles A. Briggs, The New Hebrew and English Lexicon

(Peabody: Hendrickson Publishers, 1979), 152- ok of the Old

Testament, Volume I, peny. R. Laird Harris, Gleason L. Archer, Jr., dan Bruce K. Waltke (Chicago: Moody Press,

Nineveh? Litera
193-207.
11

used six time of Nineveh or the Ninevites (1:2; 3:2,3,5,7 [trans.

an

48
 12

Therefore, it is logical for Yahweh to say, "How could I not have affection for
Nineveh, that great city, which had a population of more than one hundred and
twenty thousand people, all of whom did not know the difference between their
right hand and their left hand, and their many livestock?"13 Here we can see
Yahweh's determination to love all of creation, including animals and plants.
Charles Lee Feinberg wrote the following: The true climax of the thought of
prophecy has been reached and the all importan message of the book is left with
the reader. The tender voice of God is telling forth the love of God for all the
nations, for all His needy creatures. 14
Second, the actions and works of God which revealed His mercy were seen
in the rescue of the crew who were with Jonah. Jonah 1: 4 literally states "And the
LORD threw a great wind into the sea (it) and there was a great storm in the sea so
that the ship was in danger of being destroyed." In other words, what happened was
not an ordinary natural phenomenon, the result of a series of causes and effects
from the laws of nature, but there was a supernatural power, namely the power of
Yahweh, which made the great winds which produced a great storm in the sea.
Therefore, it is not surprising that the ship's condition is in danger. 15
From this very disturbing incident, the crew learned about Yahweh, the
God of Israel. Through the prophet Jonah they came to know Yahweh, the God of
Israel, as "the owner of the heavens, who made the seas and the land (1: 9)." In
addition, Yahweh watched over the crew of the ship so that Jonah was drawn by lot
to be thrown into the sea (1: 7). The casting of lots was a common practice in the
Bible (1: 7) and in the ancient world when people were seeking God's will. 16 The
narrative in Jonah 1: 7b shows that it was not surprising that Jonah was drawn by
lots. Yunus also tried to anticipate this possibility (Bnd. 1:12). T. Desmond
Alexander stated that this is a form of God's sovereign control over an event or
incident.17
Third, God's actions and works that revealed His mercy appeared in
Jonah's salvation. Agus Santoso emphasized that based on the root word, namely
nûs, it is more appropriate if the name Yunus means "running away" or "unstable".
If we pay attention to the attitude and character of Jonah in the book of Jonah, the
meaning of lamentation is more appropriate to describe the character of Jonah. He
mourned or mourned so that he was ready to die and was thrown into the sea
(1:12). He lamented in the belly of the big fish, in distress cried out to Yahweh (2:
2-7). And, he also lamented when the people of Nineveh were saved by Yahweh
(4: 1-3). Although the character Jonah mourned and mourned Yahweh's decision to

12 Yunus 4:10.
13 Yunus 4:11.
14 Charles Lee Feinberg, Jonah: God's love for all nations: Micah: wrath upon Samaria and

Jerusalem. Nahum: judgment on Nineveh. The major messages of the Minor Prophets (New York: American
Board of Missions to the Jews, 1951), 48.
15 Dalam LXX atau Septuagi
16 Daniel J. Simundson, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Abingdon Old Testament

Commentaries (Nashville: Abingdon, 2005), 267.

17 badiah, Jonah, Micah, The
Tyndale Old Testament Commentaries (Leicester: Inter-Varsity Press, 1998), 104.
49
save the evil Ninevites, as expressed in the act of "it is better to die than to save
Nineveh", He still patiently saved Jonah from the sea by commanding a large fish
and bringing it to shore in a safe state (article 2).
Fourth, God's actions and works that reveal His mercy are seen in Jonah's
sending back to Nineveh. Yahweh still gave him the opportunity to be His
spokesman for the people of Nineveh. It is interesting to listen to the initial
expression of God's command to Jonah in Jonah 3: 2. The phrase is the exact same
repetition as Jonah 1: 2, when God first ordered Jonah to go to Nineveh, namely

Jonah, so that He still gave him a second chance. 18

Fifth, God's actions and works that reveal His mercy appear in His patience to
guide Jonah to know His great mercy. Jonah expressed deep resentment over

evil, and he was angry." T

explain that this phrase actually expressed the anger of Jonah. Jonah 4: 1 would
like to emphasize that Jonah's anger caused by the giving of God's grace to the
people of Nineveh was a great crime.

The Universality of God's Mission

According to Yakob Tomatala, Mission is a mission with the authority of
the one who sends for a specific purpose to be achieved. 19 He emphasized that the
"mission in this case" mission "is" the eternal mission of God (mission Dei) which
(to) bring shalom to mankind (His people) and all of His creation for the glory of
20

Starting from this understanding, we reject the opinion and opinion that the
book of Jonah does not discuss the subject of mission. 21 Arthur W. Ackerman, for
example, in his article entitled "The Purpose of Jonah's Mission to Nineveh"
emphasized that the understanding that says the concept of mission in the book of
Jonah is a misinterpretation and misunderstanding of the book of Jonah itself. 22
Because, according to Ackerman, this interpretation departs from a false
assumption (bald assumption).23 Moreover, the commandment given to Jonah was
not to bring Nineveh to repentance to God, but an order to declare calamities. 24 He
emphasized: There are no instructions to call to repentance, as did John the
Baptist, or to call to renunciation of idolatry, as did Paul at Athens, or to recognize

18 Joyce Baldwin, The Minor Prophets: An Exegetical and Expository Commentary, Volume 2:

Obadiah, Jonah, Micah, Nahum, and Habakuk, peny. Thomas Edward McComiskey, (Grand Rapids: Baker Book
House Company, 1993), 576.
19 Yakob Tomatala, Teologi Misi (Jakarta: YT Leader Foundation, 2003), 16-28.
20 Ibid., 24.
21 Argumentasi terhadap penolakan kitab Yunus sebagai kitab yang tentang misi didasarkan pada

asumsi bahwa kitab Yunus merupakan karya fiksi pasca pembuangan. Lihat, Walter C. Kaiser, Jr., Mission in
the Old Testament Israel as a Light to the Nations (Grand Rapids: Baker Books, 2000), 66-67.
22

Tahun 1898, 190.

23 Ibid.
24 Ibid., 200.

50
the breaking down of the barrier between the Jew and the Gentile, as were given to
is no hope in the message; it is not
announcement of salvation. 25
26
meaning that they believed in Jonah as a prophet of God, what
Jonah said was true and their city was in danger of destruction. 27
A close look at Ackerman's argumentation shows that he misunderstood
mission and evangelism. Ackerman likens mission to evangelism. Therefore, God's
sending Jonah to Nineveh was understood as not a mission. However, as has been
said above, that mission is God's mission. In it, God Himself is the "source,
initiator, dynamist, and fulfiller of His mission, supported by His dynamics
(strength / power) to carry out and achieve His mission. 28 Mission is closely
related to evangelism, where in mission there is evangelism. Because, evangelism
is one of the tasks of God's mission. 29 As David J. Bosch said, evangelism should
not be confused with mission. He emphasized that mission is broader than
evangelism because mission is a whole task that has been given by God.30
That is why it is true what Edmond Jacob said that the concept of mission
is a basic concept that can be found throughout the Old Testament, and the book of
Jonah is a very important book about the mission message. 31 The story of Jonah's
mission is central to the narrative of the historical book of Jonah. 32 G. Campbell
Morgan wrote, as follows: In narrating his own experience on his mission to
Nineveh, Jonah intended to teach his people the lesson of the inclusiveness of the
divine government, and thus tu rebuke their exclusive attitude toward surrounding
peoples.33
In this book God's mission is universal. That is, mission is not only
exclusive to Israel, but also to other nations, even evil nations like Nineveh. 34 As
noted by George Adam Smith

25 Ibid.
26 Yunus 3:5.
27 Arthur W. Ackerman, 191-192. Bandingkan uraian tentang makna pernyataan Yunus 3:5 oleh John

-7 and the Purpose of the

Research, Vol.2., 1992, 53-54.
28 Yakob Tomatala, Ibid., 16.
29 Ibid., 18-19.
30 David J. Bosch, Transformasi Misi Kristen: Sejarah Teologi Misi yang Mengubah dan Berubah,

pen. Stephen Suleeman, (Jakarta: BPK Gunung Mulia, 2000), 631.

31 Edmund Jacob, Theology of the Old Testament (New York: Harper and Row, 1958), 270.
32 Ini didukung oleh karya-

, peny. George Buttrick (New York: Abingdon, 1956),

872; R.K. Harrison, Introduction to the Old Testament (Grand Rapids: Eerdmans, 1969), 918; Harry Emerson
Fosdick, A Guide to Understanding the Bible The Development of Ideas Within the Old and New Testament

Scottish Journal of Theology, 11 (1958), 61.

33 G. Campbell Morgan, An Exposition of the Whole Bible (Westwood: Fleming H. Revel Company,

1959), 385.
34

Frontier Missions, 13.1 Januar-Maret, tahun 1996, 6-7.

51
35
The universality of God's mission stems from the universal character of God's
grace. This means that God's mission comes out of God's gracious character. His
universal grace moves God to love, not only Israel but also other nations. As J.
36

Theological Reflection
The Book of Jonah is a significant basis for understanding mission because
it speaks of God's Mandate for His people to care for Gentiles and is a preparatory
step for the New Testament mission mandate. 37 And first of all the mission came
out of God's heart, that is, from Himself, because of His grace, He called Jonah to
go to Nineveh. The key is in Jonah 1: 1, which in the Hebrew text is written

"wayyiqtol" is the narrative opening in the book of Jonah. The narrative opening
38
The
form of the Qal Imperfek verb with consecutive waw gives the past meaning to the
meaning contained in the verb.39
constructs connected with makkep to add to the meaning of the unity of the
meaning of "Word of God" which is presented. Thus, Jonah 1: 1 states the words of
Yahweh that had come to Jonah. However, the idea of what is expressed in
Yahweh's words originates or comes from Yahweh himself. In other words,
starting from this verse it can be emphasized that the mission to Nineveh originated
from Yahweh himself. The idea did not come from outside of Yahweh, the God of
Israel.
Yahweh, the God of Israel, called Jonah with complete acceptance. That is,
He accepted Jonah as he was. And in the context of His mission, Yahweh actually
obeyed and gave valuable lessons to Jonah in order to understand the greatness of
His grace. As mentioned above, God's mission is not only for Israel but also for
non-Israelites. God's mission is not something exclusive, but inclusive and
universal. In the book of Jonah, God is revealed to be a person full of grace.
40
Israel must not claim that God's salvation is for the nation
of Israel itself. Israel must not assume that other nations are beyond the reach of
God's saving work. Thus, Israel must realize that salvation is not his own and is not
the one who has the right to salvation. If God is the creator of the heavens and the
earth, including the Gentiles, then all are His. 41

35

Robert Nicoll (Grand Rapis: Baker Book House, 1982), 680.

36 J. Andrew Kirk, Apa Itu Misi?: Suatu Penelusuran Teologis, pen. Pericles Katopp (Jakarta: BPK

Gunung Mulia, 2012), 32.

37

Perspectives on the World Christian Movement, peny. Ralph D. Winter (Pasadena: William Carey Library, 1999),
30.
38 Lihat misalnya, Rut 1:1 dan Ayub 1:1.
39 -135.
40 Agus Santoso, 8.
41 Bandingkan Mazmur 24:1-2; 95:5.

52
 It is common for interpreters of Jonah to say that the book of Jonah
criticized the exclusivity of God's people at that time. 42
book is firmly against racial, national and exclusive attitudes. People who are racial
and fanatical are criticized, because such people have unconsciously placed
43

Likewise, mission in the Old Testament is often understood to be

centripetal (moving towards the center), whereas mission in the New Testament is
centrifugal (moving away from the center). As George W. Peters stated, the basis

nations to
preach the revelation containing the truth that was entrusted to God's people .44
However, when studying the book of Jonah, what Peters stated is not
entirely true. As previously explained, the book of Jonah provides an overview of
the centrifugal method. A careful exegesis of the verb Qal The singular masculine

mission in the book of Jonah is to proclaim God's grace and invite sinful humans to
repent or turn from actions. they are evil. This is consistent with the actualization
of universality as stated in the Old Testament. 45 Israel's failure to carry out a
mission mandate did not abolish God's method of centrifugal mission, and the book
of Jonah confirms this.

CONSLUSION
Mission is a way to achieve something, whereas God's grace is God's wish
for everyone to experience safety. In this book we clearly see that it is God's desire
to save everyone. In his grace there is a mandate that this message from God be
conveyed to the Ninevites about repentance. In this we see that the Ninevites were
important to God and not only to His chosen people, namely the nation of Israel. Its
relevance to believers today is the awareness of how important it is to convey the
gospel to unbelievers so that they know Christ and experience repentance, so that
they may receive salvation. God's mission since the Old Testament has been
universal. This is different from the stories of the Israelites which are exclusive.

42 Barnabas Ludji, Pemahaman Dasar Perjanjian Lama 1 Untuk Studi Kritis (Bandung: Bina Media
Informasi, 2009), 194-196; S. Wismoady Wahono, Di Sini Kutemukan Petunjuk Mempelajari dan Mengajarkan
Alktab (Jakarta: BPK Gunung Mulia, 2001), David M. Carr, An Introduction to the Old Testament Sacred Texts
and Imperial Contexts of Hebrew Bible (Chichester: Wiley-Blacwell, 2010), 236; Janet Howe Gaines,
Literature, 5 (2003), 25-26.
43 S. Wismoadi Wahono, 265.
44 George W. Peters, 22-23.
45 George W. Peters, 24-27. Peters menegaskan tesis empat rangkap keuniversalan, yaitu: 1) Ada

keuniversalan dari penyataan dan aktualisasi yang berkaitan dengan seluruh umat manusia; 2) Dalam Perjanjian
Lama terdapat keuniversalan dimana Israel menjadi perantara di antara Allah dan bangsa-bangsa; 3) Karena
Israel telah gagal menjadi garam dan terang bagi dunia, sejauh kemampuannya dan kebutuhan dunia, maka
Allah untuk sementara telah mengesampingkan Israel sebagai hamba pilihan-Nya; dan 4) Alkitab secara tegas
menubuatkan bahwa keuniversalan mesianis tentang Injil di dalam masa seribu tahun ketika maksud Allah yang
komprehensif di dalam Kristus akan disadari secara lebih lengkap, dan pengenalan akan Tuhan serta
keselamatan-Nya akan menjadi universal (Hab.2:14; Mzm.22:27; Yes.11:9).
53
Mission is the work of God, which we can see from the story in the Book of Jonah
how salvation was obtained by Jonah, the crew and the Ninevites themselves.
Surely the purpose of that mission was for the Ninevites to experience conversion.
When Jonah disobeyed the mission God gave him, God's grace gave him the
opportunity to return to Nineveh on God's mission.
In particular for the Israelites the book of Jonah gave them a view to
understanding God's will. Like Jonah in his calling God accepted him as he is. This
book teaches the Israelites to understand that a nation outside of Israel is not
beyond salvation. That God accepts anyone who repents even though that person is
not from the nation of Israel.

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____________ Ensiklopedi Alkitab Masa Kini, Jilid II: M-Z, pen.
H. A. Oppusunggu (Jakarta: Yayasan Komunikasi Bina Kasih/OMF, 1996.

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