By Philip Peter Jenson
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Extra resources for Obadiah, Jonah, Micah: A Theological Commentary
4:5). g. 1:3). Different sources have also been detected with the help of distinct idioms and linguistic patterns. Schmidt (1905) used the different names for God to detect strata, while Weimar (1982) considered that the verb + cognate noun construction indicated a later redaction. Syllable counts led Houk Jonah 31 (1998) to reconstruct a complex history of the book. The psalm of Jonah has aroused widespread suspicion, both because of the appearance of poetry in a prose narrative, and also because of difﬁculties in making sense of its tone and content.
However, there is no support in the versions for this 22 Obadiah, Jonah, Micah displacement theory and the pattern of command followed by reason (“for”) is common (Jer 4:6; Amos 5:5; Prov 23:9; Ben Zvi 1996a, 140–41; Raabe 1996, 189–90). There is no need to treat the conjunction as an emphatic particle (“yea,” NJPS; “certainly,” Allen 1976, 161) or to omit it ( REB, NIV). We can also construct a good theological rationale for the present sequence. It relates the speciﬁc historical judgment of Edom closely to the universal eschatological judgment.
His chief quarrel is with God, and that only in regard to a particular issue. Otherwise, Jonah’s theology is orthodox (1:9), as is his thanksgiving on being saved from the ﬁsh in ch. 2. Why, then, does Jonah not wish God to exercise mercy upon Nineveh? The simplest explanation is that he fears that Assyria will become the agent of God’s punishment of Israel. God makes use of the nations in this way (Isa 10:5–6), and readers will know all too well the story of the destruction and exile of the ten Northern tribes (2 Kgs 17).