There is a comic element to our prophet: he has an inflated perception of his own abilities as a prophet. Jonah fled to Tarshish because he ‘knew’ that that the LORD would ‘repent’ or ‘relent’ of his intention to destroy Nineveh if the people of the city turned from their evil. In effect, Jonah was convinced that his prophetic message would result in sufficient numbers of people repenting that God would change his mind, even though no other prophet in Israel’s history had been so successful. Perhaps that is why he ventured only one day’s journey into a city three days journey in breadth: he was so confident of his prophetic skills that even a half-hearted effort would be enough to get a result. Then the king repents, and commands a massive reformation, even though he hears only a second-hand account of Jonah’s message. Jonah’s five words of preaching, delivered half-heartedly and reaching their destination indirectly, are the catalyst for a national conversion on a previously unheard of scale; even the cattle repent. In five words Jonah did what Isaiah and Jeremiah never did. This is Biblical comedy at its best.
What was it in Jonah’s five-word prophecy that prompted such a response? There was no ‘thus says the LORD; no call for repentance; no offer of hope; and no reason is given for their impending destruction. This was described by one writer as ‘the most startlingly effective human communication in the whole Bible.  Jonah’s five words led to what is virtually a model repentance by everyone in Nineveh without exception. Even the cattle fast and put on sackcloth, in what is possibly the most surreal line in the book. The unrealistic description of animals repenting, integrated into the unrealistic account of the Ninevites’ repentance, further alerts us to the presence of humour or parody in the story. A further reference to the animals in Nineveh at the end of the book (‘And should not I pity Nineveh, that great city, in which there are more than 120,000 persons who do not know their right hand from their left, and also much cattle?’ 4:11) makes best sense if it is understood as a jocular allusion to the earlier ‘repentance’ of the cattle. If the (sinful) cattle of Nineveh can ‘repent’ then why shouldn’t God take pity on them? In what may be another interesting word play the ship in which Jonah was fleeing from the LORD ‘thought it was going to founder’ (the literal rendering of the Hebrew חשבה להשבר). It seems that repenting animals and thinking ships are part of the plot to ridicule the prophet.
 We are meant to take note of the juxtaposition:
‘Now Nineveh was an exceedingly great city,
three days’ journey in breadth.
Jonah began to go into the city,
going a day’s journey.’ (3:3-4)
 Moberly, R. W. L. “Preaching for a Response? Jonah’s Message to the Ninevites Reconsidered” in Vetus Testamentum, Vol. 53, Fasc. 2 (Apr., 2003), pp. 156-168, 156
Miles, who reads the Jonah story as a parody, understands by this that ‘the Ninevites, dressing their animals in sackcloth and forcing them to fast, have been foolish in their repentance.’ [Miles, J.A., “Laughing at the Bible: Jonah as Parody” in The Jewish Quarterly Review, New Series Vol. 65, No. 3 (Jan. 1975), pp 168-181 (University of Pennsylvania Press) 180]. There could also be a double entendre with an implication that the Ninevites had engaged in bestiality and the animals were therefore involved in the Ninevites’ sin and needed to repent.
 Shemesh, Y., “And many Beasts (Jonah 4:11): The Function and Status of Animals in the Book of Jonah” in The Journal of Hebrew Scriptures Vol. 10 Article 6 2012, 14n. Another scholar who has noted the personification of the ship is Holbert who puns on the ‘thinking ship’. (Holbert, J., “Deliverance Belongs to Yahweh!”: Satire in the Book of Jonah, Journal for the Study of the Old Testament 21 (1981): 59-81, 65)