Transforming the Anger of the Insiders - Inter-textual Reading between Jonah 4 and Luke 15 -
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This study begins with social observation that the Taegeukgi protest has taken place for last two years and the major participants stems from Korean protestant church members. Firstly, it sets premise that the protest members identifies themselves as the insider of this society expressing their anger to current situation. The fundamental emotion symbolically represents that the value system of the insiders has been dislocated or dismissed. Secondly, employing historical criticism of Ben Zvi, it demonstrates that Jonah’s anger in chapter 4 reflects the basic feelings of the literati of the Persian Yehud to God. Thirdly, Jonah’s anger is read intertextually with Luke 15, the story of the prodigal son, arguing that the elder son’s character shares with Jonah in that the character of each is designed to be similar to the self-image of the implied readers. The investigation elaborates to prove that Jonah the prophet, and the elder brother both allegedly represents an insider of a particular religious group—the Jerusalem literati and the Jewish Christians among Luke’s community, and each anger reflects the insiders’ complaint or their discomfort with God. It attempts to show that the ultimately intended role of both anger plays in reinforcing and expanding the theological belief that divine action transcends human capability and helps the implied reader learn how to love the YHWH and outsiders in a new theological milieu where it is no longer a good fit for their theological understanding.
Abstract
This study begins with social observation that the Taegeukgi protest has taken place for last two years and the major participants stems from Korean protestant church members. Firstly, it sets premise that the protest members identifies themselves as the insider of this society expressing their anger to current situation. The fundamental emotion symbolically represents that the value system of the insiders has been dislocated or dismissed. Secondly, employing historical criticism of Ben Zvi, it demonstrates that Jonah’s anger in chapter 4 reflects the basic feelings of the literati of the Persian Yehud to God. Thirdly, Jonah’s anger is read intertextually with Luke 15, the story of the prodigal son, arguing that the elder son’s character shares with Jonah in that the character of each is designed to be similar to the self-image of the implied readers. The investigation elaborates to prove that Jonah the prophet, and the elder brother both allegedly represents an insider of a particular religious group—the Jerusalem literati and the Jewish Christians among Luke’s community, and each anger reflects the insiders’ complaint or their discomfort with God. It attempts to show that the ultimately intended role of both anger plays in reinforcing and expanding the theological belief that divine action transcends human capability and helps the implied reader learn how to love the YHWH and outsiders in a new theological milieu where it is no longer a good fit for their theological understanding.
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