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This essay is an attempt to understand the book of Jonah through the form of prophetic judgment. By comparing oracles of judgment in the book of Jonah with those in the other books of prophets, I tried to understand the book of Jonah more specifically and to understand the purpose and meaning of the prophetic judgments of the Old Testament in general. For this purpose, I used an approach of prophetic speech forms (form criticism) as a methodology rather than a historical approach to the book of Jonah.
In general, when prophets proclaim the judgment of God against Israel or foreign nations around Israel, it is the fact that God or prophets specifically point out or accuse them of their sins. In the book of Jonah, unlike the other prophetic books, these elements do not appear. The book of Jonah mentions only the scene of God pointing out the sin of Nineveh in such a comprehensive way as Jonah 1:2, “Go to the great city of Nineveh and preach against it, because its wickedness has come up before me.” He simply announced that Nineveh would be overturned. Nowhere else is it said that Jonah pointed out the sins of Nineveh. There is a “threat discourse” (Drohwort) only in the book of Jonah (3:4, "Forty more days and Nineveh will be overturned."). It seems that Jonah prevented Nineveh from repenting by intentionally changing the declaration form of prophetic judgment. Nevertheless, what is surprising is that all the people, including the king of Nineveh, repented, and that God released his wrath and withdrew the disaster that he would bring down (3:10).
This is the point that I want to deal with in this paper. Jonah knew that the “prophetic reproach” (Scheltwort) could actually be God’s warning to cause repentance. Therefore, Jonah did not point out the sins of Nineveh. He did not want Nineveh to escape the judgment of God. But God, knowing Jonah’s intentions, forgave Nineveh to let him know where His will was. God’s will lies not in judgment, but in repentance and forgiveness. This applies not only to Israel but also to the Gentiles. The book of Jonah reveals God as the Creator of the universe and the Lord of history to the post-exilic Jewish community and asks them to accept God’s new image.
In general, when prophets proclaim the judgment of God against Israel or foreign nations around Israel, it is the fact that God or prophets specifically point out or accuse them of their sins. In the book of Jonah, unlike the other prophetic books, these elements do not appear. The book of Jonah mentions only the scene of God pointing out the sin of Nineveh in such a comprehensive way as Jonah 1:2, “Go to the great city of Nineveh and preach against it, because its wickedness has come up before me.” He simply announced that Nineveh would be overturned. Nowhere else is it said that Jonah pointed out the sins of Nineveh. There is a “threat discourse” (Drohwort) only in the book of Jonah (3:4, "Forty more days and Nineveh will be overturned."). It seems that Jonah prevented Nineveh from repenting by intentionally changing the declaration form of prophetic judgment. Nevertheless, what is surprising is that all the people, including the king of Nineveh, repented, and that God released his wrath and withdrew the disaster that he would bring down (3:10).
This is the point that I want to deal with in this paper. Jonah knew that the “prophetic reproach” (Scheltwort) could actually be God’s warning to cause repentance. Therefore, Jonah did not point out the sins of Nineveh. He did not want Nineveh to escape the judgment of God. But God, knowing Jonah’s intentions, forgave Nineveh to let him know where His will was. God’s will lies not in judgment, but in repentance and forgiveness. This applies not only to Israel but also to the Gentiles. The book of Jonah reveals God as the Creator of the universe and the Lord of history to the post-exilic Jewish community and asks them to accept God’s new image.
목차
1. 들어가며
2. 요나서의 심판 선언(하나님의 심판 선포 명령과 요나의 심판 선언)
3. 요나서와 다른 선지서들의 심판 선언 비교
4. 심판 선언을 통한 선지자 요나의 의도와 목적
5. 나오며
6. 참고문헌
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