Book of Habakkuk, Background

 

Quick Rundown

            Are you sure you want to know? Habakkuk, like Nahum, is three chapters of rich dialogue between Habakkuk and the God of Israel. Near the time of the transition from the Assyrian to Babylonian empire in the late 7^th century BC, Habakkuk logged a short series of his complaints, laments, and praise during what seemed a hopeless situation. After his first series of questioning the Lord, God shared His unexpected and welcome plans of vengeance. Habakkuk closes with a hymn of confidence in God’s guaranteed victory. Habakkuk was stunned.

The prophet began immediately by asking God how long He will allow evil to triumph. A fair question when there was a justice vacuum in the land and region. God’s divine reply is that He is raising up the Babylonians as His tool of correction. But this leads Habakkuk to his second question: Why raise up the wicked to swallow up those more righteous than themselves? God responds again, explaining that the Babylonians will be judged just like the Assyrians, and that the righteous must wait with faith and patience. The Babylonian’s inevitable doom is emphasized when God pronounces a series of five woes against it.

When Habakkuk’s dialogue with God concludes, the book transitions to a prayer and a hymn. Its musical overtone reveals that it was meant to be sung as Habakkuk celebrated God’s incredible intervention for Israel in the past. Habakkuk also looks forward to God doing it again. Satisfied with God’s responses and evidence, the prophet had resolved to wait patiently for God’s coming.

Title

                This prophetic book takes its name from its author and possibly means “one who embraces” (1:1; 3:1). By the end of the prophecy, this name becomes appropriate as Habakkuk clings to God regardless of his confusion about current events then, and God’s plan for His people.

Author and Date 

               As with many of the Minor Prophets, nothing is known about the prophet except that which can be extracted from the book. In the case of Habakkuk, internal information is virtually nonexistent, making conclusions about his identity and life a matter of conjecture. Habakkuk’s simple introduction “Habakkuk the prophet” may imply that he needed no introduction since he was a well-known prophet of his day. It is certain that he was a contemporary of Jeremiah, Ezekiel, Daniel, and Zephaniah.

               The mention of the Chaldeans (1:6) suggests a late seventh century B.C. date, shortly before Nebuchadnezzar commenced his military march through Ninevah (612 B.C.), Haran (609 B.C.), and Carchemish (605 B.C.), on his way to Jerusalem (605 B.C.). Habakkuk’s intense and honest lament toward God (1:2-4) may reflect a time period shortly after the death of Josiah (609 B.C.), days in which the godly king’s reforms (2 Kings 23) were quickly overturned by Jehoiakim his successor (Jeremiah 22:13-19).

Background and Setting

                Habakkuk prophesied during the final days of the Assyrian Empire and the beginning of Babylon’s world rulership under Nabopolassar and his son Nebuchadnezzar. When Nabopolassar ascended to power in 626 B.C., he immediately began expanding his influence to the North and West. Under Nebuchadnezzar’s leadership the Babylonian Army overthrew Ninevah in 612 B.C., forcing the Assyrian nobility to take refuge first in Haran and then Carchemish. Nonetheless, Nebuchadnezzar pursued them and overran them Haran in 609 B.C. and Carchemish in 605 B.C.

               Egyptian king Necho traveled through Judah in 609 B.C. to assist the fleeing Assyrian king but was opposed by King Josiah at Megiddo (2 Chronicles 25:20-24). Josiah was killed in the ensuing battle, leaving his throne to a succession of 3 sons and a grandson. Earlier, as a result of discovering the Book of the Law in the temple (622 B.C.), Josiah had instituted significant spiritual reforms in Judah (2 Kings 21:20-21), abolishing many of the idolatrous practices of his father Amon (2 Kings 21:20-22) and Grandfather Manasseh (2 Kings 21:11-13). Upon his death, however, the nation quickly reverted to her evil ways (Jeremiah 22:13-19), causing Habakkuk to question God’s silence and apparent lack of punitive action (1:2-4) to purge His covenant people.

Historical and Theological Themes

                The opening verses reveal a historical situation like the days of Amos and Micah. Justice had essentially disappeared from the promised Land; violence and wickedness were pervasive, existing unchecked. During these dark days, Habakkuk cried out for God’s intervention (1:2-4). God responded with informing Habakkuk that He was raising up the Chaldeans to judge Judah (1:5-11). This created a theological dilemma for Habakkuk: Why didn’t God purge His people and restore the righteous? How could God use the Chaldeans to judge a people more righteous than themselves (1:12-2:1)? God’s answer that He would judge the Chaldeans also did not fully satisfy Habakkuk’s theological quandary (2:2-20); in fact, it only intensified. In Habakkuk’s mind, much like ours, the issue crying for resolution is no longer God’s righteous response toward evil (or lack thereof), but the vindication of God’s character and covenant with His people (1:13). Like Job, Habakkuk argued with God and through that experience achieved a deeper understanding of God’s character and established firmer faith in God (Job 42:5,6; Isaiah 55:8-9). Ultimately, Habakkuk realized that God was not to be worshiped merely because of the temporal blessings He bestowed, but for His own sake (3:17-19).

Interpretative Challenges

                The queries of the prophet represent some of the most fundamental questions in all of life, with the answers providing crucial foundation stones on which to build a proper understanding of God’s character and his sovereign ways in history. The core of this message lies in the call to trust God (2:4), “the righteous shall live by His faith.” The New Testament references ascribe unusual importance theologically to Habakkuk. The writer of Hebrews quotes Habakkuk 2:4 to amplify the believer’s need to remain strong and faithful during affliction and trials (Hebrews 10:38). The apostle Paul, on the other hand, employs the verse twice (Romans 1:17; Galatians 3:11) to accentuate the doctrine of justification by faith. There really doesn’t need to be any interpretive conflict, however, for the emphasis in both Habakkuk and the New Testament references transcends the act of faith and includes the continuity of faith. Faith is not a one-time act, but a way of life. The true believer, declared righteous by God, will habitually persevere in the faith throughout all his or her life (Colossians 1:22,23; Hebrews 3:12-14). He will trust the sovereign God who only does what is right.

Outline

I.  Superscription (1:1)

II.  Habakkuk’s Perplexities (1:2-2:20)

A.     Habakkuk’s First Complaint (1:2-4)
B.     God’s First Response (1:5-11)
C.     Habakkuk’s Second Complaint (1:12-2:1)
D.    God’s Second Response (2:2-20)

III.      Habakkuk’s Prayer (3:1-19)

A.     Petition for God’s Mercy (3:1,2)
B.     Praise of God’s Power (3:3-15)

C.     Habakkuk’s Confidence in God’s Sufficiency (3:16-19)

 Source: MacArthur Study Bible, NASB, Updated Edition. 2006. Nelson Bibles, Thomas Nelson. La Habra, CA. 

 Book of Nahum, Background

Quick Rundown

Compressed in only three chapters, Nahum takes place about 140 years after Jonah when he preached to Ninevah, and the Ninevites repented. Nahum records the Lord’s judgment against Ninevah in the richest of language. Imagine it in the Hebrew language. By about 612 BC the Assyrian Empire was nearing collapse and Ninevah, the capital was about to fall to combined invasions from Babylonian, Scythian, and Median forces. We should pause here and point out Father issuing judgment on a nation which had been instrumental in judging many others, particularly Judah in this context. The Assyrians were excessively destructive and they were about to get a taste of their own medicine. Nahum’s oracle portrayed Ninevah’s fall as an example of how God won’t allow violent empires to endure. God will not allow unjust violent oppression and human suffering to continue because the death of the innocent grieves Him. The Lord’s goodness & justice are what moves Him to orchestrate the downfall of oppressive and arrogant nations. Ultimately, Assyria’s attempts to defend the capital proved futile (3:12).

Title

The book’s title is taken from the prophet-of-God’s oracle against Ninevah, the capital of Assyria. Nahum’s name means “comfort” or “consolation” and is also a short form of Nehemiah which means “comfort of Yahweh.”

Author and Date

There is very little background provided about Nahum except that he was an Elkoshite (1:1). Elkosh may have been his birthplace or place of ministry and attempts at identifying its location have been unsuccessful. Likely located somewhere in northern modern-day Iraq, some sources suggest Al Qosh. If this were the case that means Nahum would have been a descendant of the exiles taken to Assyria around 722 B.C. Other recommendations include Capernaum which means “town of Nahum” located in southern Judah (1:15). Nonetheless, for this specific oracle, the location of the prophet does not appear significant to the overall interpretation nor application of the book.

               There are also no mentions of any kings in the introduction, which means dating Nahum’s prophecy is dated by historical data. The message of judgment against Ninevah and overwhelmingly congruent and extrabiblical historical accounts portrayed the fall of the once strongest nation in the world around 612 B.C. Assyria’s power began to decline rapidly during this time just around the death of the ruler Ashurbanipal in 626 B.C. Nahum’s mention of the fall of No-amon, also called Thebes (3:8-10), at the hands of Ashurbanipal around 663 B.C. appeared to be still fresh in mind. There is also no mention of any rekindling that occurred ten years later, suggesting a mid-seventh century B.C. date during the reign of Manasseh (ca 695-642 B.C.; cf 2 Kings 21:1-18).

Background and Setting

               It is worth noting that a century prior thanks to Jonah’s preaching, Ninevah repented. Unfortunately, Ninevah returned to idolatry, violence, and arrogance of the worst kind (3:1-4). Assyria was at the height of its power, having recovered from Sennacherib’s defeat at Jerusalem in 701 B.C. (Isaiah 37:36-38). Assyria’s borders extended all the way into Egypt. Esarhaddon had recently transplanted conquered peoples into Samaria and Galilee in 670 B.C., leaving Syria and Palestine very weak (2 Kings 17:24; Ezra 4:2). But God brought Ninevah down under the rising power of Babylon’s king Nabopolassar and his son, the famous Nebuchadnezzar in 612 B.C. Assyria’s demise turned out just as God had prophesied.

Historical and Theological Themes

               Nahum forms a sequel to the book of Jonah, who prophesied a century earlier. Jonah recounted the remarkable remission of God’s judgment toward Ninevah if they repented.  In contrast, Nahum depicts God’s later execution of judgment. By most depictions, Ninevah was an impressive city which was also invulnerable with high walls reaching 100 feet high and moats as wide as 150 feet and deep as 60 feet. But Nahum established the fact that the sovereign God would bring vengeance upon those who violated His law, unabated (1:2-5, 8, 14; 3:5-7). The prophecy brought comfort to Judah and all the victims of Assyria. Nahum said Ninevah would end “with an overflowing flood” and it happened when the Tigris River overflowed to destroy enough of the walls to let the Babylonians through (1:8). Nahum also indicated that the city would be hidden (3:11). The site was not rediscovered until 1842 A.D.

Interpretive Challenges

              Nahum’s prophecy is straightforward in its prophetic announcement against Ninevah because of its people’s cruel atrocities and idolatrous practices. You can read more about the Battle of Ninevah at Encyclopedia Brittanica’s site.

Outline

I.    Superscription (1:1)

II.    Ninevah’s Destruction Declared (1:2-15)

       A. God’s Power Illustrated (1:2-8)

       B.     God’s Punishment Stated (1:9-15)

III.  Ninevah’s Destruction Detailed (2:1-13)

       A.     Ninevah is Assaulted (2:1-10)

       B.     Ninevah is Discredited (2:11-13)

IV.  Ninevah’s Destruction Executed (3:1-19)

       A.     First Blow (3:1-3)

       B.     Second Blow (3:4-7)

       C.     Third Blow (3:8-19)

Source: MacArthur Study Bible, NASB, Updated Edition. 2006. Nelson Bibles, Thomas Nelson. La Habra, CA.

 Book of Micah , Background

Quick Rundown

The prophet Micah spoke to the southern kingdom of Judah during the reigns of Jotham, Ahaz, and Hezekiah in the late 8^th century BCE. He foresaw that Samaria (capital of the Northern Kingdom of Israel) and Jerusalem (capital of the Southern Kingdom of Judah), would be destroyed because of major injustice, immorality, and corrupt religion (today a few thousand Samaritans still exist in northern West Bank). The people abandoned the covenant God made with them, taking up pagan religion from the Canaanites. The rich and powerful became ruthless, taking advantage of and exploiting the poor, ignoring the law of Moses (). Micah warned that as punishment for their sins, both kingdoms would be invaded, conquered and exiled. As predicted, Samaria fell to the Assyrians in 722 BC and Jerusalem fell to the Babylonians in 587-6 BC.

As you read Micah, notice how Micah’s prophecies alternate between devastating warnings of destruction and wonderful promises of restoration…warnings to blessings. Each of Micah’s three groups of oracles begins with a series of judgments, and then concludes with promises of restoration. Micah proclaimed that in compassion and covenant faithfulness will save a remnant (a few) of the people and bring them back to their own land. There they would be ruled by a righteous king and come the light of the whole world, pointing all nations to the ways of the Lord.

Title

The name of the book is derived from the prophet, who, having received the word of the Lord, was commissioned to proclaim it. Micah, whose name is shared by others in the OT (e.g. Judges 17:1; 2Chronicles 13:2; Jeremiah 36:11), is a shortened form of Micaiah (or Michaiah) and means “Who is like the Lord?” In 7:18, Micah uses a play on his own name, saying, “Who is a God like You?”

Author and Date

The first verse establishes the author as Micah. Beyond that there is not a lot of information. Micah’s lineage is not given but there is good reason to conclude he comes from a godly heritage given his name. As verse 1 indicates he comes from the town of Moresheth, located in the foothills of Judah approximately 25 miles SW of Jerusalem bordering Judah and Philistia, near Gath. Moresheth was agriculturally productive, and similar to Amos, Micah was removed from he national politics and religion yet chosen by God (3:8). Micah was selected to deliver a message of judgment to the princes and people of Jerusalem.

Micah highlighted the prophecy unfolded during the reigns of Jotham (750-731 B.C.), Ahaz (731-715 B.C.), and Hezekiah (715-686 B.C.). His indictments against social injustices and religious corruption renew the theme of Amos in mid-eighth century B.C. and his contemporaries Hosea to the North (755-710 B.C.), and Isaiah in the South (739-690 B.C.). So this fits that which is known about the character of King Ahaz (2Kings 16:10-18) and his son, King Hezekiah prior to his sweeping spiritual reformations (2Chronicles 29; 31:1). His references to the imminent fall of Samaria (1:6) position him before 722 B.C., at approximately 735-710 B.C.

Background and Setting

               In 722 B.C., during Micah’s ministry, the northern kingdom was about to fall to Assyria. Micah has dated his message with the mention of only the Judean kings. While Israel was occasionally the recipient of Micah’s words (1:5-7), his primary attention was directed towards the southern kingdom where he lived. The economic prosperity and the absence of international crises marked the rule of King Jeroboam II (793-753 B.C.), during which the borders of Judah and Israel rivaled those of David and Solomon’s (2Kings 14:23-27). However, as the cycles of politics go King Jeroboam II’s borders, and power were slipping away. Syria and Israel invaded Judah, taking the wicked King Ahaz temporarily captive (2Chronicles 28:5; Isaiah 7:12). After Assyria had overthrown Syria and Israel, the good king Hezekiah withdrew his allegiance to Assyria, causing Sennacherib to besiege Jerusalem in 701 B.C. (2Kings 18, 19; 2Chronicles 32). The Lord then sent His angel to deliver Judah (2Chronicles 32:31). King Hezekiah was used by God to lead Judah back to true worship.

               After the prosperous reign of Uzziah when he died in 739 B.C., his son Jotham continued the same policies, but failed to remove the centers of idolatry. Outward prosperity was only a façade masking rampant social corruption and religious syncretism. Worship of the Canaanite fertility god Baal was increasingly integrated with the OT sacrificial system, reaching epidemic proportions under the reign of Ahaz (2Chronicles 28:1-4). When Samaria fell, thousands of refugees swarmed into Judah, bringing their religious syncretism with them. But while Micah (like Hosea) addressed this issue, it was the dintegration of personal and social values to which he delivered his most stinging rebukes and stern warnings (7:5,6). Assyria was the dominant power and a constant threat to Judah, so Micah’s prediction about Babylon, then under Assyrian rule, would conquer Judah (4:10) seemed a remote possibility. So, as the prophet Amos was to Israel in the north, Micah was to Judah in the south.

Historical and Theological Themes

               Primarily, Micah proclaimed a message of judgment to a people consistently pursuing sin and overt evil. Like other prophets (Hosea 4:1; Amos 3:1), Micah presented his message in legal/courtroom terms (1:2; 6:1,2). The prophecy is arranged in 3 oracles or cycles, each beginning with the admonition to “hear” (1;2; 3:1; 6:1). Within each oracle, he moves from doom to hope – doom because they have disregarded God’s law given at Sinai; hope because of God’s unchanging covenant with their forefathers (7:20). On third of the book targets the sins of the people of Judah; another third looks at God’s punishment to come; and another third promises hope for the faithful after the judgment. Thus, the theme of the inevitability of divine judgment for sin is coupled together with God’s immutable commitment to His covenant promises: 1) The combination of God’s absolute consistency in judging sin; 2) God’s unbending commitment to His covenant through the remnant of His people provides the hearers with a clear disclosure of the character of the Sovereign of the universe. Through divine intervention, He will bring about both judgment on sinners and blessings on those who repent.

Interpretive Challenges

There are verbal similarities between Micah 4:1-3 and Isaiah 2:2-4 which raise the question of who quoted who. Interpreters are divided, but since they were contemporaries and because they lived in close proximity to each other prophesying during the same period, this similarity is highly likely. Holy Spirit gave the same message through two preachers. The introductory phrase, “in the last days” (4:1), requires an end-times (eschatological) timeframe surrounding the Second coming of Christ and the beginning of the Millennium.

               Apart from Isaiah 2:2-4, three other passages from Micah are quoted in other places throughout the Bible. Micah 3:12 is quoted in Jeremiah 26:18, resulting in Jeremiah’s life being spared from a death sentence from King Jehoiakim. Micah 5:2 is quoted by the chief priests and scribes (Matthew 2:6) in response to Herod’s query about the birthplace of the Messiah. And thirdly, Micah 7:6 is employed  by Jesus in Matthew 10:35,36 when Christ commissioned His disciples.

Outline

I.                Introduction (1:1)

II.              God Gathers Evidence to Judge and Deliver (1:2-2:13)

A.     Samariah and Judah punished (1:2-16)

B.     Oppressors Judged (2:1-5)

C.     False Prophets Renounced (2:6-11)

D.    Promise of Deliverance (2:12,13)

III.            God Judges Rulers and Comes to Deliver (3:1-5:15)

A.     The Contemporary Leaders found Guilty (3:1-12)

B.     The Next Leader Will Deliver and Restore (4:1-5:15)

IV.            God Brings Indictments and Ultimate Deliverance (6:1-7:20)

A.     Messages of Reproof and Lament (6:1-7:6)

B.     Messages of Confidence and Victory (7:7-20)

MacArthur Study Bible, NASB, Updated Edition. 2006.  Nelson Bibles, Thomas Nelson.  La Habra, CA.

The Book of Jonah, Background

Quick Rundown 

The story of Jonah is the story of a racist, entitled, overfamiliar, and careless prophet who lost his awe of God.  Disregarding God’s extraordinary assignment to deliver a warning to Nineveh, a wicked Gentile capital city of Assyria in the Middle East, Jonah set sail for the opposite direction against God’s will, compassion, and command.  This rare story is more about a prophet in need of revival, just as much as it is about a nation in need of repentance. 

Title 

Following the lead of the Hebrew Masoretic text (MT), the title of the book is derived from the principal character, Jonah (meaning “dove”), the son of Amittai (1:1).  Both the Septuagint (LXX) and the Latin Vulgate (Vg.) ascribe the same name. 

Author and Date 

The book makes no direct claim for authorship.  Throughout the book, Jonah is repeatedly referred to in the third person, causing some to search for another author.  It was not an uncommon OT practice, however, to write in the third person (e.g., Exodus 11:3; 1 Samuel 12:11).  Furthermore, the autobiographical information revealed within its pages clearly points to Jonah as the author.  The firsthand accounts of such unusual events and experiences would be best recounted from the hand of Jonah himself.  Nor should the introductory verse suggest otherwise, since other prophets such as Hosea, Joel, Micah, Zephaniah, Haggai, and Zechariah have similar openings.

According to 2 Kings 14:25, Jonah came from Gath-hepher near Nazareth.  The context places him during the long and prosperous reign of Jeroboam II (ca. 793-753 B.C.), making him a prophet to the northern tribes just prior to Amos during the first half of the eighth century B.C., ca. 750 B.C.  The Pharisees were wrong when they said “...No prophet arises out of Galilee” (John 5:52), because Jonah was Galilean.  An unverifiable Jewish tradition says Jonah was the son of the widow of Zarephath whom Elijah raised from the dead (1 Kings 17:8-24).

Background and Setting 

As a prophet to the 10 northern tribes of Israel, Jonah shares a background and setting with Amos.  The nation enjoyed a time of relative peace and prosperity.  Both Syria and Assyria were weak allowing Jeroboam II to enlarge the northern borders of Israel to where they had been in the days of Davi and Solomon (2 Kings 14:23-27).  Spiritually, however, it was a time of poverty; religion was ritualistic and increasingly idolatrous, and justice had become perverted.  Peacetime and wealth had made Israel bankrupt spiritually, morally, and ethically (cf. 2 Kings 14:24; Amos 4:1, 5:10-13).  As a result, God was to punish Israel by bringing spiritual destruction and captivity from the Assyrians in 722 B.C.  Nineveh's repentance may have been aided by the two plagues (765 and 759 B.C.) and a solar eclipse (763 B.C.), preparing them for Jonah’s judgment message. 

Historical and Theological Themes 

Jonah, though a prophet of Israel, is not remembered for his ministry in Israel which could explain why the Pharisees erringly claimed in Jesus’ day that no prophet had come from Galilee (see John 7:52).  Rather, the book relates the account of his call to preach repentance to Nineveh and his refusal to go.  Nineveh, the capital of Assyria and infamous for its cruelty, was a historical nemesis of Israel and Judah.  The focus of this book is on this Gentile city, which was founded by Nimrod the great-grandson of Noah (Genesis 10:6-12).  Nineveh was perhaps the largest city in the ancient world (1:2; 3:2,3; 4:11), it was nevertheless destroyed about 150 years after the repentance of the generation in the time of Jonah’s visit (612 B.C.), as Nahum prophesied (Nahum 1:1).  Israel’s political distaste for Assyria, coupled with a sense of spiritual superiority as the recipient of God’s covenant blessings, produced a recalcitrant attitude in Jonah toward God’s request for missionary service.  Jonah was sent to Nineveh in part to shame Israel by the fact that a pagan city repented at the preaching of a stranger, whereas Israel would not repent though preached to by many prophets.  He was soon to learn that God’s love and mercy extends to all his creatures (4:2,10,11), not just His covenant people (Genesis 9:27; 12;3; Leviticus 19:33-34; 1 Samuel 2:10; Isaiah 2:2; Joel 2:28-32). 

The book of Jonah reveals God’s sovereign rule over man and all creation.  Creation came into being through Him (1:9) and responds to His every command (1:4, 17; 2:10; 4:6-7; Mark 4:41).  Jesus employed the repentance of the Ninevites to rebuke the Pharisees, thereby illustrating the hardness of the Pharisee’s hearts and their unwillingness to repent (Matthew 12:38-41; Luke 11:29-32).  The heathen city of Nineveh repented at the preaching of a reluctant prophet, but the Pharisees would not repent at the preaching of the greatest of all Prophets, in spite of overwhelming evidence that He was actually their Lord and Messiah.  Jonah is a picture of Israel, who was chosen and commissioned by God to be His witness (Isaiah 43:10-12; 44:8), who rebelled against His will (Exodus 32:1-4; Judges 2:11-19; Ezekiel 6:1-5; Mark 7:6-9), but who has been miraculously preserved by God through centuries of exile and dispersion to finally preach His truth (Jeremiah 30:11; 31:35-37; Hosea 3:3-5; Revelation 7:1-8; 14:1-3). 

Interpretive Challenges 

The primary challenge is whether the book is to be interpreted as historical narrative or as allegory/parable.  The grand scale of the miracles, such as being kept alive 3 days and nights in a big fish, has led some skeptics and critics to deny their historical validity and substitutive spiritual lessons, either to the constituent parts (allegory) or to the book as a whole (parable).  but however grandiose and miraculous the events have been, the narrative must be viewed as historical.  Centered on a historically identifiable OT prophet who lived in the eighth century B.C., the account of whom has been recorded in a narrative form, there is no alternative but to understand Jonah as historical.  Furthermore, Jesus did not teach the story of Jonah as a parable but as an actual account firmly rooted in history (Matthew 12:38-41; 16:4; Luke 11:29-32). 

Outline 

1. Gods’ Commission and Jonah’s Disobedience (1:1-17) 

1. The Commission of Jonah (1:1-2) 

2. The Flight of Jonah (1:3) 

3. The Pursuit of Jonah (1:4-16) 

4. The Preservation of Jonah (1:17) 

2. Submitting to God’s Will (2:1-10) 

1. Jonah’s Helplessness (2:1-3) 

2. Jonah’s Prayer (2:4-7) 

3. Jonah’s Repentance (2:8-9) 

4. Jonah’s Deliverance (2:10) 

3. Fulfilling God’s Will (3:1-10) 

1. The Commission Renewed (3:1-2) 

2. Jonah Obeys (3:3-4) 

3. Nineveh Repents (3:5-9) 

4. The Lord Relents (3:10) 

4. Jonah Questions God’s Will (4:1-11) 

1. Jonah Displeased (4:1-5) 

2. Jonah Rebuked (4:6-11) 
3. 
   

MacArthur Study Bible, NASB, Updated Edition. 2006. Nelson Bibles, Thomas Nelson. LaHabra, CA.