Lessons from the Storm

וַיִּֽירְא֣וּ הַמַּלָּחִ֗ים וַֽיִּזְעֲקוּ֮ אִ֣ישׁ אֶל־אֱלֹהָיו֒ וַיָּטִ֨לוּ אֶת־הַכֵּלִ֜ים אֲשֶׁ֤ר בָּֽאֳנִיָּה֙ אֶל־הַיָּ֔ם לְהָקֵ֖ל מֵֽעֲלֵיהֶ֑ם וְיוֹנָ֗ה יָרַד֙ אֶל־יַרְכְּתֵ֣י הַסְּפִינָ֔ה וַיִּשְׁכַּ֖ב וַיֵּרָדַֽם׃[1] 1:5

Then the sailors were afraid, and every man cried to his god, and they threw the cargo that was in the boat into the sea to lighten the boat for them. And Jonah had gone down into the ship's hold and was laid down and sleeping.

Jonah 1:5 NASB95

Then the sailors became afraid and every man cried to his god, and they threw the cargo which was in the ship into the sea to lighten it for them. But Jonah had gone below into the hold of the ship, lain down and fallen sound asleep.

A. The Sailors fear

5-year old Johnny was in the kitchen as his mother made supper. She asked him to go into the pantry and get her a can of tomato soup, but he didn't want to go in alone. "It's dark in there and I'm scared." She asked again, and he persisted. Finally she said, "It's OK--Jesus will be in there with you." Johnny walked hesitantly to the door and slowly opened it. He peeked inside, saw it was dark, and started to leave when all at once an idea came, and he said: "Jesus, if you're in there, would you hand me that can of tomato soup?"

"Then the sailors were afraid," this would unsettle the strongest of nerves. When the professionals begin to panic, typically, things are not going well. Simon says that this distinction not only clarifies their identity but also illuminates the magnitude of peril that they were in.[2]

אֶת־הַכֵּלִ֜יםthis term is generally translated as tools, implements, or vessels. According to Simon, this means "Portable property." When the sailors were fearful for their lives, they were willing to part with their earthly possessions.[3]

B. Jonah’s isolation

While the storm was brewing and the men were fearful, Jonah went down into the ship's hold. Tucker reveals that יַרְכְּתֵ֣י, when used as a singular feminine noun means base or side. Yet when used in the plural form means extreme parts or recess.[4]

Interestingly, the men prayed to their gods and then followed with action. They began to fling their possessions overboard. However, in stark contrast, God had called out to Jonah, but he refused to act in obedience but chose instead to sleep while the boat was about to perish. They followed their desperate prayers with desperate actions. Youngblood further states that Jonah went down into the ship's lower compartment where the cargo was held. Ironically, they attempt to save the ship by throwing over the cargo, and the only thing required for salvation was also in the cargo. This scene foreshadowed Jonah's ultimate fate.[5]

II. Call of desperation.

וַיִּקְרַ֤ב אֵלָיו֙ רַ֣ב הַחֹבֵ֔ל וַיֹּ֥אמֶר ל֖וֹ מַה־לְּךָ֣ נִרְדָּ֑ם ק֚וּם קְרָ֣א אֶל־אֱלֹהֶ֔יךָ אוּלַ֞י יִתְעַשֵּׁ֧ת הָאֱלֹהִ֛ים לָ֖נוּ וְלֹ֥א נֹאבֵֽד׃[6] 1:6

So, the captain came to him and said to him, why are you sleeping, get up and call on your God. Maybe that God will think about us, and we will not perish.

Jonah 1:6 NASB95

So the captain approached him and said, “How is it that you are sleeping? Get up, call on your god. Perhaps your god will be concerned about us so that we will not perish.”

A. Faithless plea.

Who can sleep through this type of storm? Unfortunately, Jonah is sleeping so soundly that he does not recognize the imminent danger in this passage. Lessing says that Jonah is so hardened in his heart towards God that he has become blind and deafened to the threats. Furthermore, Jonah has so disconnected from God that the captain admonishes Jonah to pray. Jonah's position had brought him so low that even a pagan captain recognized the power of prayer when Jonah could not.[7]

The captain made a demand to Jonah when he said," "ק֚וּם קְרָ֣א(Up, cry out.) Ironically these are the exact words said to Jonah by God in verse two.[8] Yet, how was Jonah to call on God when he was running from God? He who refused to rebuke Ninevah is himself rebuked.[9]

Furthermore, אוּלַ֞י means maybe or perhaps. Tucker states that this adverb shows a possibility or probability to the events for which the clause refers.[10] Simon presents the thought that the captain holds a faint hope in the power of prayer. However, his apprehension may be due to Jonah's blinded condition. Perhaps it shows a lack of confidence, which may reveal that the captain recognized the hardness of Jonah's heart.

וַיֹּאמְר֞וּ אִ֣ישׁ אֶל־רֵעֵ֗הוּ לְכוּ֙ וְנַפִּ֣ילָה גֽוֹרָל֔וֹת וְנֵ֣דְעָ֔ה בְּשֶׁלְּמִ֛י הָרָעָ֥ה הַזֹּ֖את לָ֑נוּ וַיַּפִּ֙לוּ֙ גּֽוֹרָל֔וֹת וַיִּפֹּ֥ל הַגּוֹרָ֖ל עַל־יוֹנָֽה׃[11] 1:7

And they said every man to his mate. Come, let us cast lots, so we will know who's the reason this evil has come on us. So, they cast lots, and the lot fell on Jonah.

Jonah 1:7 NASB95

Each man said to his mate, “Come, let us cast lots so we may learn on whose account this calamity has struck us.” So they cast lots and the lot fell on Jonah.

B. Spiritual awareness.

Lessing points out that storms did not happen by chance to the ancient mind but were acts of purpose with intended targets. Furthering their mindset would be that the storm came out of nowhere. They were confident that someone was to blame and that person was on their boat.[12]

Verse seven highlights the outcome of the backslidden prophet. The mariner's gods could not answer, and God's prophet would not speak. Therefore, the only option was to cast lots. Lot-casting was the only permissible form of divination in Israel.[13] Youngblood says that casting lots is a practice unique to Israel and thus showed that the mariners were more pious than Jonah. However, Simon points to the process involving a hidden stone being placed in a fold of one's garment and being a divine process of settling disputes.[14]

Lastly, Lessing brings to light a common theme that connects the story of Jonah. That is Jonah's descent from when God called him. First, he went down to Joppa, then down to the ship, then down to the belly of the vessel, and now the lot fell down on Jonah.[15]Thus, we can see the order of events and outcomes for those who turn their back on God.

וַיֹּאמְר֣וּ אֵלָ֔יו הַגִּידָה־נָּ֣א לָ֔נוּ בַּאֲשֶׁ֛ר לְמִי־הָרָעָ֥ה הַזֹּ֖את לָ֑נוּ מַה־מְּלַאכְתְּךָ֙ וּמֵאַ֣יִן תָּב֔וֹא מָ֣ה אַרְצֶ֔ךָ וְאֵֽי־מִזֶּ֥ה עַ֖ם אָֽתָּה׃[16] 1:8

Then they said to him, please, tell us for who's reason this evil is on us? What is your occupation, and where do you come from, and what is your country, and what people are you from?

Jonah 1:8 NASB95

Then they said to him, “Tell us, now! On whose account has this calamity struck us? What is your occupation? And where do you come from? What is your country? From what people are you?”

The slight difference in the framing of the two expressions, however, may suggest a difference in function. Before casting lots, the sailors asked (literally), "on whose account this calamity is ours." The expression they used when speaking to Jonah afterward probably should be understood either as an identification of Jonah or as the reason for their further questions. Therefore, it may be rendered, "Tell us, you on whose account this calamity is ours," or perhaps, "Tell us, because it is on your account that this calamity is ours."[17] It may even be that they were trying to determine the responsible party at first. Therefore, in the second question, they are trying to learn Jonah's identity. However, Youngblood presents an entirely different opinion and asks if they are trying to determine the identity of the God who can control the winds and seas. When looking from this perspective, one can see how all five of the questions would give insight into the god that Jonah worshipped.[18]

III. Confession of the culprit.

וַיֹּ֥אמֶר אֲלֵיהֶ֖ם עִבְרִ֣י אָנֹ֑כִי וְאֶת־יְהוָ֞ה אֱלֹהֵ֤י הַשָּׁמַ֙יִם֙ אֲנִ֣י יָרֵ֔א אֲשֶׁר־עָשָׂ֥ה אֶת־הַיָּ֖ם וְאֶת־הַיַּבָּשָֽׁה׃[19] 1:9

And he said to them, I am a Hebrew, and I fear the Lord the God of heaven who made the sea and dry land.

Jonah 1:9 NASB95

He said to them, “I am a Hebrew, and I fear the Lord God of heaven who made the sea and the dry land.”

A. Powerless confession

A police officer pulled a driver aside and asked for his license and registration. “What’s wrong, officer,” the driver asked. “I didn’t go through any red lights, and I certainly wasn’t speeding.”

“No, you weren’t,” said the officer, “but I saw you waving your fist as you swerved around the lady driving in the left lane, and I further observed your flushed and angry face as you shouted at the driver of the Hummer who cut you off, and how you pounded your steering wheel when the traffic came to a stop near the bridge.”

“Is that a crime, officer?”

“No, but when I saw the ‘Jesus loves you and so do I’ bumper sticker on the car, I figured this car had to be stolen.”

This verse is the first record of Jonah speaking. Although he provides them with the relevant information, his answers are short and direct. Smith says that The Phoenician sailors worshiped Baal Shamem, which means "the lord of heaven." The phrase indicates the supreme God who controls the heavens and, therefore, was indeed the initiator of the winds that brought the storm. While the phrase "the God of heaven" became intensely popular in postexilic writings, the phrase was also used earlier in Gen 24:3, 7.

Furthermore, Jonah added the last phrase, "who made the sea and the land," to identify the Lord as the Lord of all creation. This further proved that the Lord was the initiator of this frightful storm.[20] However, Jonah's description confirmed their suspicion that they were dealing with a cosmic deity of great power rather than a local deity with limited jurisdiction.[21]

We see that Jonah claims to serve the God of all creation. This admittance makes his endeavor seems that much more foolish. The reference to הַיַּבָּשָֽׁהin the main clause with הַיָּ֖ם and הַיַּבָּשָֽׁה in the extraposed relative cause, function together to announce the cosmic rule of יְהוָ֞ה. Such a proclamation only heightens the absurdity of Jonah's own desire to "flee" from the presence of יְהוָ֞ה.[22]

וַיִּֽירְא֤וּ הָֽאֲנָשִׁים֙ יִרְאָ֣ה גְדוֹלָ֔ה וַיֹּאמְר֥וּ אֵלָ֖יו מַה־זֹּ֣את עָשִׂ֑יתָ כִּֽי־יָדְע֣וּ הָאֲנָשִׁ֗ים כִּֽי־מִלִּפְנֵ֤י יְהוָה֙ ה֣וּא בֹרֵ֔חַ כִּ֥י הִגִּ֖יד לָהֶֽם׃[23] 1:10

And the men were very afraid and said to him, "What have you done?" For the men knew that he was fleeing from the face of the Lord because he had told them.

Jonah 1:10 NASB95

Then the men became extremely frightened and they said to him, “How could you do this?” For the men knew that he was fleeing from the presence of the Lord, because he had told them.

B. Precarious timing.

The men were exceedingly or greatly afraid. Youngblood says that the clause "The men feared with a great fear" resumes the narrative with a mainline wayyiqtol verb (וַיִּֽירְא֤וּ) and creates a significant link with Jonah's claim to fear YHWH.[24]Furthermore, their fear of YHWH contrasts with Jonah, who knows the Lord but did not cease his run from God.

The sailors use the preposition מַה, and although when used by itself, it can be interpreted as why, the proposition אֵלָ֖יו changes the word from meaning why to what, or for what purpose. The sailors are questioning Jonah but almost in an accusatory tone. The question is, "What have you done, or for what purpose have you done this?" Simon adds to the discussion by showing that the men did not say what have you done to us but rather what have you done? Thus, adding to their admirable trait that they were not shocked that Jonah had brought the judgment upon them but rather that he was attempting to run from God, who cannot be escaped.[25]Tucker adds that the Qal qatal עָשִׂ֑יתָ functions as a complement to זֹּ֣את: "What is this (That) you have done?"[26]

The preposition מִלִּפְנֵ֤י means "From the face of." Tucker says that when כִּֽי introduces a cause following יָדְע֣, the entire nominal clause functions as a complement to the verb. Thus, the plight of the sailors and Jonah was not because Jonah fled but because he fled from the face of Yahweh.[27]

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