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Leviticus 1:5-17 (The Burnt Offering, Part II)

Charlie Garrett Leviticus, Leviticus (written), Old Testament, Sermons, Torah, Torah (written) , , , , , , , , , , , , , , , , 0 Comment

Leviticus 1:5-17|
The Burnt Offering, Part II

Unlike the books of Genesis and Exodus, the book of Leviticus started out without any story or historical narrative. It simply and immediately begins with the details of the burnt offering. And, the entire first chapter is filled up with the details of it. From this chapter, we will go on to more detailed offerings.

It is therefore, something that is, shall we say, very on the mind of God. We’re being shown, clearly and unambiguously, that the God who resides in the Most Holy Place has specific and absolute requirements for the people to follow.

The details are minute and there is no room for any variation in them. Considering this, one would think that by following them, there would be a sense of completion after going through with them. “Honey, let’s go down to the sanctuary and make our offering. Once we do that, we can go right through the door of the tent, past the Holy Place, and talk to God at the Ark.”

But of course this isn’t the case. Even the High Priest couldn’t go in there except when He was directed to, and when He did, it would be as he followed very specific details. The offerings didn’t really allow the people to draw any nearer to God, except in their hearts. And that itself was only temporary at best…

Text Verse: “For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year, make those who approach perfect.” Hebrews 10:1

The author of Hebrews goes on to explain what he means in this verse, but if someone in Israel simply sat down and thought it through, they would probably be able to figure it out. For us though, we have such a Sacrifice. It is one that can and does perfect us.

And how wonderful that is! We don’t have to keep going back year after year to make the same offering again and again. Instead, it is a one-time-for-all-time offering. And it is an all-encompassing one as well. Every type of sacrifice and offering is fulfilled in it.


Thank God for Jesus who has, in fact, given us both the right and the ability to enter the Most Holy Place. We may not be there now, in reality, but if we have come to God through Him, we are there positionally. As adopted sons of God, we can petition Him as if we are standing right in front of the ark, gazing at the glory which dwells between the cherubim.


Let us remember this as we face life’s difficulties and struggles. In Christ, we have access to the very throne of God. We don’t need to drop off our offering and go back home. Because of Jesus, we are, even now, in the Sanctuary and able to revel in what these things only pictured. This is a truth which is revealed in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. A Sacrifice from the Herd (verses 5-9)

The sacrifice from the herd began in verse 3, but we had to cut that short. And so today we will pick up in the middle of this thought with the words of verse 5…

5 He shall kill the bull

The verse literally says that he shall kill a “son of the oxen.” A male only is to be used for the burnt offering. The word for “kill” here is shakhat. It means specifically “to slaughter.” It was first used when Abraham took the knife in his hand to slay Isaac. It was used in the slaughtering of the goat by the sons of Israel with the intent of dipping Joseph’s coat of many colors in the blood from it. It is also the word used in the slaying of the Passover lamb. It can speak of the slaughtering of one’s enemies, and it is even used figuratively in Jeremiah 9:8 concerning speaking deceit –

“Their tongue is an arrow shot out;

It speaks deceit;

One speaks peaceably to his neighbor with his mouth,

But in his heart he lies in wait.” Jeremiah 9:8

Although it is found in these various ways throughout the Old Testament, it is used mostly in Leviticus concerning sacrifices and offerings, more than thirty-five times.

The slaying process, here and elsewhere, is to cut the throat while another person would hold a bowl under the cut in order to collect the blood of the animal. While we cringe at the thought of this, a few things need to be considered. First, all things are destined to die. No being, person, or animal, is exempt.

For animals in nature, they generally do not die well. For those under the hand of man, it depends on the one controlling the animal as to how its end will come, but the Bible promotes the care of animals, and never their abuse. But, it demands that they are to die at times, and it is for specific purposes according to the will of the One who created them. No wrongdoing can be found here.

These sacrifices were conducted until the time when Christ would come and fulfill what they only pictured. They were a necessary step in understanding what lie ahead.

Secondly, we all eat.

And finally, in the death of the animals here, we are to remember the death of the Lord. What the animal endured was quick, rather painless, and without abuse. What the Lord endured covered an entire day, it was fraught with abuse and pain, and it was done for our salvation.

As we continue through the many offerings, we need to keep these things in mind. Our modern sensibilities are far too geared toward Fifi or Fido to remember that, though we love our pets, there is a whole world of animals that all belong to the Lord. What He directs, or what He determines for each, is according to His will.

5 (con’t) before the Lord;

This male bull was to be slain “before” or in the face of the Lord there at the prescribed place. The place is always the same, but the terminology will continuously change. Sometimes it will say “on the north side of the altar.” Or it may say, “at the door of the tent of meeting,” “before the tent of meeting,” etc. Or it may combine two of the terms from time to time.

Though not recorded in Leviticus, the psalms tell us that the sacrifice was first bound to the altar. Thus it is, in type and picture, the binding of Christ to the true and final Altar – the cross of Calvary –

“God is the Lord,
And He has given us light;
Bind the sacrifice with cords to the horns of the altar.” Psalm 118:27

5 (con’t) and the priests, Aaron’s sons,

The term as is rendered here is faulty. Instead of saying, “the priests, Aaron’s sons,” it should say, “the sons of Aaron, the priests.” It is an exclusive term, limiting the priesthood to the sons of Aaron.” Otherwise, it could be inferred that other priests from other lines existed, but were not selected from Aaron’s sons.

The same term is used seven times, five in Leviticus, once in Numbers, and once in Joshua 21:19. It is always consistent in the Hebrew in order to show that the sons of Aaron alone are designated as priests suitable to perform functions under the Law of Moses and before the Lord.

5 (con’t) shall bring the blood and sprinkle the blood all around on the altar

Again, the translation does not give the correct sense of what is done with the blood. It is not sprinkled, but splashed or scattered. The word is zaraq. The word for “sprinkle” is nazah, and it will not be seen in Leviticus until verse 4:6. I will remind you of this from time to time so that you have the correct sense of what is happening. If your translation says “sprinkle” instead of “splash,” “scatter,” “throw,” “dash,” or the like, make a note of it.

The blood of the animal was taken and literally cast upon the sides of it. One does not sprinkle from a bowl. Instead, they cast it forth. There is specificity here which demands attention. The purpose of this blood being splashed on the altar “expresses one’s complete, voluntary surrender, and readiness to die while yet living” (Lange). The offeror’s blood is what should be poured out; a substitute, however, is taken in his place.

This was, at least in type and picture, the most important part of the rite. Leviticus 17:11 will tell us that the life is in the blood. Therefore, the life is transferred by the hands of the offeror on the

substitute to the hands of the priest as he receives it in the bowl where it is then cast out unto God.

In type, it points to Christ who poured out His blood for us, and yet as High Priest, He then offered it to God. The same word for “offer” in verse 3 is now translated as “bring” here. The offering simply transfers from offeror to priest. This was all accomplished through His work on the cross. He is the ultimate olah, or burnt offering to the Lord, and He is the Priest who brings that offering to God.

As this is what Christ did for us, when we are in Christ, then that same yielding on our part is reckoned as acceptable to God. However, even our very best services and offerings to God, are still not acceptable without the covering of Christ’s blood. Only as seen through what He has done can the things we do be considered in that same acceptable light.

As a note, Alfred Edersheim says that there was, “A red line all round the middle of the altar marked that above it the blood of sacrifices intended to be eaten, below it that of sacrifices wholly consumed, was to be sprinkled” (Pulpit). This is not in the Bible, but Edersheim’s commentary is considered an invaluable tool for understanding what occurred in the tabernacle and temple rites.

5 (con’t) that is by the door of the tabernacle of meeting.

The words “is by” are inserted. It says, “that door tent (of) meeting.” Again, the altar is directly connected to the entrance of the tent of meeting. Despite the laver standing between the two, it is the altar which grants access to move further toward God. It represents the sacrifice of Christ on our behalf, who is the Door as we are told in John 10:9. Each detail points to Christ.

6 And he shall skin the burnt offering

The actions performed on the sacrifice would be accomplished by the priests, not by the offeror. However, the priests could also designate Levites to assist in the work. This is seen, for example, in 2 Chronicles 29:34 –

“But the priests were too few, so that they could not skin all the burnt offerings; therefore their brethren the Levites helped them until the work was ended and until the other priests had sanctified themselves, for the Levites were more diligent in sanctifying themselves than the priests.”

The skinning of the animal was done for a couple reasons. The first was practical, the second was typical. First, the skin had value for clothing and for use in scrolls for writing, among other things. The skins belonged to the priest who officiated at the sacrifice.

However, in type, we see that in slaying the animal, the life departs, but in the skinning, the old appearance of life is removed. This is then typical of the transformation which Christ went through. At the same time, the transfer of the skin to the priest was an act of transferring Christ’s righteousness.

Just as God covered Adam and Eve with skins to cover their nakedness, the transfer of the skin gives the same idea. It is emblematic of the temporary covering which is imparted until we are finally glorified and bear Christ’s true image. At that time we too shall appear as He is. Paul speaks of this transformation in 1 Corinthians 15 –

“The first man was of the earth, made of dust; the second Man is the Lord from heaven. 48 As was the man of dust, so also are those who are made of dust; and as is the heavenly Man, so also are those who are heavenly. 49 And as we have borne the image of the man of dust, we shall also bear the image of the heavenly Man.” 1 Corinthians 15:47-49

6 (con’t) and cut it into its pieces. 

After the animal is skinned, it would then be divided according to its parts. The word is nathakh, a rare word which means “to divide by joints.” An animal will not fully burn if it is not divided in this way. But by doing this, it could be piled onto the altar and fully burnt.

The dividing of the animal is, in type, looking to the many aspects and offices of Christ which are recorded in the gospels. After His work was accomplished, and upon His death, all of these together became a whole burnt offering to God. Each was consumed upon the altar as a satisfaction of the law which He had fulfilled.

7 The sons of Aaron the priest shall put fire on the altar, and lay the wood in order on the fire. 

The special mentioning of the priests concerning the fire and wood is because no other person could touch the altar as it was considered most holy. If they did, they became devoted to God. That was recorded in Exodus 30:29.

Understanding that, care still needs to be taken here to understand the context, and so we need to go forward to the first lighting of the fire on this altar. It is found in Leviticus 9:23, 24 –

“Then the glory of the Lord appeared to all the people, 24 and fire came out from before the Lord and consumed the burnt offering and the fat on the altar. When all the people saw it, they shouted and fell on their faces.”

That initial fire was never to go out, as is seen in Leviticus 6:13 –

“A fire shall always be burning on the altar; it shall never go out.”

That initial fire was lit by the Lord. From that time on, it was never to go out, even when the altar was transferred from place to place there is no stated provision that it would be extinguished. The fire is the Lord’s doing, and so to “put fire on the altar” signifies feeding the fire with wood. When an offering was made, the wood would then be arranged for such an offering.

This is a picture of the consequences of sin. It is emblematic of the eternal fire of the Lake of Fire where all sin will finally be consumed. Either one’s sin is consumed by Christ and thus forever removed from the offender, or their sin will be consumed when they are cast into that final place of God’s judgment. There are no other options. The pictures are given to show us the consequences of our choices.

8 Then the priests, Aaron’s sons, shall lay the parts, the head, and the fat in order on the wood that is on the fire upon the altar;

Again, only the sons of Aaron, who were the priests of Israel, were allowed to touch or work with the altar. They would take the animal and lay its parts out in a particular order which is believed to have resembled as closely as possible the order in which they were when the animal was alive.

The head and the fat are explicitly named because they, together with the pieces, complete the whole animal with the exception of its blood and hide. Again, it looks to Christ’s death. He died wholly upon the cross rather than some other type of execution, such as being drawn and quartered, beheaded, or the like.

His entire body was an offering to God as a whole burnt offering. The blood and the hide excepted, because the life is in the blood, and because He was so marred that He was otherwise unrecognizable, as is recorded by Isaiah.

The word for fat here is peder. This is the first of only three times it is seen, all are in Leviticus. It comes from a primitive root meaning to be greasy. Thus, it is the suet or fat. This would increase the flame, and thus the picture of judgment we are to see. Even this was offered, wholly and completely to God.

9 but he shall wash its entrails and its legs with water.

These parts are specifically said to be washed for two reasons. The first is because of the word translated as burn in this verse, and the second is because of what that then pictures. The innards of the animal were washed as a picture of the inward purity of Christ. There was no defilement in Him at all.

The kera, or leg, specifically signifies from the knee to the ankle. This is the part of the body which would pick up worldly defilement. This is seen in the washing of the feet throughout the Bible as symbolic of washing away worldly defilement. This is why Jesus said in John 13:10, “He who is bathed needs only to wash his feet.”

Abraham understood this and brought water to wash the Lord’s feet when He arrived at his tent in Genesis 19:2. For this reason, the legs along with the entrails were washed. The animal pictures the purity of Christ, offered up to God as a perfect offering.

9 (con’t) And the priest shall burn all on the altar as a burnt sacrifice, an offering made by fire, a sweet aroma to the Lord.

The word “burn” here is not the regular word which means “to consume.” Instead, it is qatar, or “to make sacrificial smoke.” It is the word used to describe the burning of incense. This offering, picturing Christ in all ways, is an olah isheh reakh nikhoakh l’Yehovah – “a burnt sacrifice by fire, a savor sweet to Yehovah.” Paul explains this for us in Ephesians 5 –

“Therefore be imitators of God as dear children. 2 And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma.” Ephesians 5:1, 2

A burnt offering, a bull is presented at the altar
It has value and it could be used for other things
But in presenting this bull, I shall not falter
For in giving it to the Lord, my heart rejoices and sings

For to Him it is a sweet smelling aroma, pleasant and nice
And my heart delights in offering such as this
It is a perfect bull, and thus an acceptable sacrifice
It is as if sending to heaven an aromatic kiss

Bless the Lord who has accepted my offering
Bless the Lord who has received me because of it
He has accepted from my hand this proffering
To Him through the bull my soul I do submit

II. A Sacrifice from the Flock (verses 10-13)

10 ‘If his offering is of the flocks—of the sheep or of the goats—as a burnt sacrifice, he shall bring a male without blemish.

The bull was the more expensive animal, and so it would normally be the richer person who offered one. Now an allowance for the less-wealthy is provided. The offering could be of either the sheep or the goats, but it was still to be a male without blemish. The sheep would have been the preferred animal, but the goat was also considered acceptable. And both, like the bull also, are seen as types of Christ elsewhere in Scripture.

The bull looks to Christ’s strength and enduring labors. The sheep looks to His innocence, harmlessness, and quiet patience. The goat looks to His human nature where he was seen in the likeness of sinful flesh, though He was Himself without sin. However, our sin penalty was imputed to Him.

Because the directions would be the same for these animals as were given for the bull, they are not repeated. Only those requirements which further define the instructions are given, such as in the next verse…

11 He shall kill it on the north side of the altar before the Lord;

The north side is now specified as the place of slaughter. There is a reason for this. In verse 16, the ashes and refuse were to the east of the altar. Also, the laver was to the west, and the ascent to the altar was said by Josephus to be on the south. If Josephus is correct, the north was then the most conducive to be used for this purpose.

The north being set aside in this manner is probably more importantly a picture of where Christ would later die. In Psalm 48, we read this –

“Beautiful in elevation,
The joy of the whole earth,
Is Mount Zion on the sides of the north,” Psalm 48:2

On the “sides of the north,” meaning of Jerusalem the city, is the place where the cross of Christ was. Thus the slaying of the animal on the north side of the altar was an anticipatory look at the crucifixion of Christ, dying on the north sides of Zion.

And further, the word for “north” is tsaphon, which means hidden or dark, and it even gives the sense of gloomy. It comes from tsaphan, which gives the idea of hiding, and even treasure or treasuring up something.

The death of the animal, symbolic of the work of Christ was the dark side of His ministry, and yet, it is in death that He was treasured and protected, having fulfilled the law. Now for those in Christ, we are hidden in Him and likewise treasured until the day of redemption. This is alluded to several times in Scripture, such as in Psalm 27 –

For in the time of trouble
He shall hide me in His pavilion; (tsaphan)
In the secret place of His tabernacle
He shall hide me;
He shall set me high upon a rock. Psalm 27:5

Paul also says in Colossians 3:3 that we have died, and our life is hidden with Christ in God. Every detail points us to Jesus.

11 (con’t) and the priests, Aaron’s sons, shall sprinkle its blood all around on the altar.

As before, the blood was splashed, thrown, dashed, or cast, but it was not sprinkled. Please put a note of correction in your KJV.

12 And he shall cut it into its pieces, with its head and its fat; and the priest shall lay them in order on the wood that is on the fire upon the altar;

In what is known as a zeugma, one verb here is used for the action involving more than one noun. The action of cutting is referring to both the pieces, and to the head and the fat. This is not uncommon in Hebrew, nor is it in English. If I say that John lost his wallet and his temper, I am using a zeugma. This is what is occurring here in verse 12. It is the same action as that of which occurred with the bull in the earlier verse though.

13 but he shall wash the entrails and the legs with water. Then the priest shall bring it all and burn it on the altar; it is a burnt sacrifice, an offering made by fire, a sweet aroma to the Lord.

The same procedures for the sheep or the goat were to be followed as for that of a bull. The requirements do not change based on status or wealth. All must be perfect, all must die in the same manner, all must be purified in the same way, and all were to be considered as a sweet smelling savor to the Lord. Each animal pictures Christ in a different way, but in the end, each pictures the same perfect Christ.

A lamb precious and pure is given
For to my God, I desire to provide my very best
He has brought me to the place of abundant livin’
And to please Him is my heart-filled quest

How good and pleasant it is to offer the lamb
I pray that He is pleased with the condition of my heart
I love my Lord God, the great I AM
And so to Him this precious lamb I do impart

May the Lord accept this offering in my place
And look with favor upon me as I go my way
May the Lord turn to me His glorious shining face
And may He bless my steps each and every day

III. A Sacrifice of Birds (verses 14-17)

14 ‘And if the burnt sacrifice of his offering to the Lord is of birds, then he shall bring his offering of turtledoves or young pigeons.

In contrast to the four-legged animals, an offering of birds could be made. In this, only two were allowed. The first is the tor, or turtledove. The second is the yonah, or dove, also termed a pigeon. And so, in all, five types of animals are allowed.

Five being the number of grace, it is fitting that this many have been allowed. The grace of God in Jesus Christ is realized in the five allowable burnt offerings. And interestingly, they correspond to the five that were requested of Abraham in Genesis 15 –

“So He said to him, Bring Me a three-year-old heifer, a three-year-old female goat, a three-year-old ram, a turtledove, and a young pigeon.’” Genesis 15:9

Allowing these birds is an exceptional act of care for the poor among the people. This provision sets the Law of Moses apart from the others in this regard. The turtledoves are said to appear in large numbers in early April and are easily captured before migrating again. The pigeons, or doves, are common in the land and have several broods each year, making them easy to capture when young and abundant enough to do so. They are also easy to keep and maintain.

As you can see, there is no restriction on age for the turtledoves because they were always in the prime during their short time of migration in the land. However, pigeons were only considered in the prime when young. If a man would reject an older pigeon as a meal, it would be wrong to offer it to the Lord.

These birds picture Christ in their simplicity, purity, and humility. But further, the affection of the dove for their mate makes them a splendid picture of Christ who is so affectionate for His people that He came to dwell among them and give Himself for them.

15 The priest shall bring it to the altar,

There is no laying of the hands on the bird, probably because the bird was transferred by hand to the priest. Thus there is still the symbolic transfer of guilt seen in the act.

15 (con’t) wring off its head,

The word “wring” here is translated from a word, malaq, which is only found here and in Leviticus 5:8. It is not really known what is being said. It could mean either wring its neck, but not take off its head, or it could mean to completely sever the head. Scholars argue; no one is sure. It seems that what is done with it later would necessitate wringing the head completely off, but verse 5:8 complicates that notion. Either way, the bird dies at the altar, just as the other animals do.

15 (con’t) and burn it on the altar;

The order here does follow the Hebrew. It says that it is to be burned after its neck is wrung, but before the blood is said to be drained out. The order then is reversed from what must actually occur. Despite this, the same word is used here as for the four-legged animals. It is an offering of a sweet smell, rather than merely a burning up of the sacrifice. And thus, even the small bird pictures Christ who was offered up to God in this manner.

15 (con’t) its blood shall be drained out at the side of the altar.

The word for “drained” is matzah, which means to suck out. And so by implication it means to drain or even to squeeze out. As there was not enough blood to be gathered in a basin, and due to the small size of the bird, the blood was simply pressed out of it and onto the altar’s side.

Once again, the life is in the blood, and so it forms a picture of Christ whose blood was shed for sinful man, even the poorest of our species. None are exempt from His grace.

16 And he shall remove its crop with its feathers and cast it beside the altar on the east side, into the place for ashes.

A couple new words in the Bible. The first is the crop, or murah. It is only found here, and it signifies the alimentary canal. It comes from ra’ah which means “something conspicuous,” and thus it is the part of the bird which is prominently displayed.

The second is the notsah, or “plumage.” It is seen just four times. Here, in Job, and twice in Ezekiel. Like the animals which were skinned, the birds had their feathers removed, signifying the complete change in appearance. Just as Christ was marred beyond recognition, so were both the animals and the birds.

The third word is deshen, or ashes. However, it comes from the verb dashen, which means “to grow fat,” and thus it is the ashes of fat, and not ashes in general.

In all, the bird had its crop and its feathers removed, and then those were cast to the east side of the altar. This was the place furthest removed from the Holy of Holies, and it thus signifies that the place where uncleanness is, it being the place furthest from where the Lord dwells.

17 Then he shall split it at its wings, but shall not divide it completely;

What this is saying, is that he is to grab the wings of the bird and pull them so that the bird is split, exposing its insides, but the bird is not to be pulled completely apart. This then answers to the placement of the larger animals on the altar in a set manner. The animal would be too big to burn otherwise, but it was to still be in an order which showed that it was one animal.

The bird, being smaller, did not need to be divided up. It remained whole, which again makes the same picture of Christ as the animals did before. Christ’s body remained intact, but the inward parts were exposed, revealing only sincerity and truth. This is what David referred to concerning the condition of one who pleases God when he said, “Behold, You desire truth in the inward parts” (Psalm 51:6).

17 (con’t) and the priest shall burn it on the altar, on the wood that is on the fire.

Once again, we are reminded that this is a sweet smelling burning, not merely something burnt up with the use of the word qatar, or a fragrance like incense. The fire is the Lord’s, the wood is the cross, and the sacrifice is pure, undefiled, and acceptable. And so…

*17 (fin) It is a burnt sacrifice, an offering made by fire, a sweet aroma to the Lord.

The same words are used again as were seem in verses 9 and 13. The repetition indicates that the offering of the poorest person is just as acceptable to the Lord as that of the richest man with the most splendid ox. The sacrifice comes solely down to the heart and intent of the offeror.

This is evident in the rite which is conducted, and in what is considered acceptable concerning the offerings. The one who offers was acknowledging that they were spiritually dying in the offering, but that a substitute was requested to be reckoned in his place. Thus, they were in essence uniting to the Lord through this vicarious act. In turn, they were then expected to conduct their lives in the manner which the offering was accepted.

To not do so would nullify the purpose of the offering. This is seen in the words of Isaiah, words which are repeated numerous times in the Old Testament, and which are then repeated in the New as well –

“‘To what purpose is the multitude of your sacrifices to Me?’
Says the Lord.
‘I have had enough of burnt offerings of rams
And the fat of fed cattle.
I do not delight in the blood of bulls,
Or of lambs or goats.’” Isaiah 1:11

The Lord wearied of their offerings because their offerings were wearisome. There was no heart in them. The people treated their status as one which was deserved. One who deserves favor does not need grace, nor do they need a substitute to make them acceptable before God.

But the very fact that the various offerings were made, was intended to show them that they needed more than what they inherently possessed. We will see more types of offerings as we continue on through the book, but for the burnt offering let us consider it one more time.

The various aspects of the offering are that it was brought volitionally by the offeror. It was offered in a vicarious manner, meaning that the placing of the hands on the animal was intended to relay that the animal was taking the place of the offeror. The animal was slaughtered and its blood, evidence of the ending of its life, was poured out. And then the offering was wholly burnt up on the altar.

From these acts, the people should have grasped that there was a disconnect between them and God. The very fact that an offering is made shows this. If someone was inherently acceptable to Him, then any offering of this type would be pointless.

Further, the fact that such offerings needed to be repeated, as did the other types of offerings we will see, shows us that they could never truly cause to happen what they were intended to cause to happen. If they did, then one such offering would be made, and it would never need to be made again. But such was not the case.

This was therefore true on both an individual level and on a national level. Neither was made perfect by the mandates of the law which showed them that perfection was necessary, and that they were, in fact, imperfect.

Understanding this, there is the truth which could have been deduced by anyone who thought it through to a logical conclusion. If nobody was perfect, as is indicated by the need for sacrifices, and if nobody was made perfect as is indicated by the need for continued sacrifices, then only a perfect Person could fulfill what these sacrifices were intended to mean.

Why a person? Because the animals didn’t work. Why a perfect Person? Because anyone who needed to offer a sacrifice other than himself was obviously imperfect, and all had to offer sacrifices other than themselves. Logically, there had to be an end to these things for perfection to come.

When Jeremiah promised a New Covenant, it meant that the Old Covenant must at some point be fulfilled. And thus, it meant that a perfect Person was anticipated who would fulfill it. This Man then, would be the fulfillment of each and every one of these sacrifices and offerings. If such is not the case, then He didn’t fulfill the law, but fulfill it He did.

This is why we look for Jesus in each precept and on every page. In so doing, we seek and then we find the One who came and did what God promised would occur. Now, the Burnt Offering is behind us. Next will come the Grain Offering, then the Peace, then the Sin, and then the Trespass Offerings. And from there we will go on to more offering details.

If we can just remember to keep looking for Christ, these things will go quickly, they will educate perfectly, and they will satisfy completely. Otherwise, the list of offerings is long, tedious, and seemingly irrelevant to our Christian walk. But understanding them will open up our life in Christ in a much deeper way.

Closing Verse: “I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. 2 And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.” Romans 12:1, 2

Next Week: Leviticus 2:1-16 Here comes a completely different type of proffering… (The Grain Offering) (3rd Leviticus Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if you have a lifetime of sin heaped up behind you, He can wash it away and purify you completely and wholly. So follow Him and trust Him and He will do marvelous things for you and through you.

The Burnt Offering

He shall kill the bull before the Lord
And the priests, Aaron’s sons, next to do
Shall bring the blood and sprinkle the blood
All around on the altar, as I am instructing you

That is by the door of the tabernacle of meeting
This task they shall be completing

And he shall skin the burnt offering
And cut it into its pieces
So shall they handle this proffering

The sons of Aaron the priest
Shall put fire on the altar
And lay the wood in order on the fire
In this they shall not falter

Then the priests, Aaron’s sons
Shall lay the parts, the head, and the fat also
In order on the wood
That is on the fire upon the altar; there it shall go

But he shall wash its entrails and its legs with water
And the priest shall burn all on the altar as a burnt sacrifice
An offering made by fire
A sweet aroma to the Lord, pleasing and nice

If his offering is of the flocks—
Of the sheep or of the goats—as a burnt sacrifice
He shall bring a male without blemish
Only this will suffice

He shall kill it on the north side
Of the altar before the Lord
And the priests, Aaron’s sons, shall sprinkle its blood
All around on the altar, according to this word

And he shall cut it into its pieces
With its head and its fat
And the priest shall lay them in order on the wood
That is on the fire upon the altar; where the fire is at

But he shall wash the entrails and the legs with water
Then the priest shall bring it all and burn it on the altar

It is a burnt sacrifice,
An offering made by fire, a sweet aroma to the Lord
An offering both pleasing and nice

And if the burnt sacrifice of his offering
To the Lord is of birds
Then he shall bring his offering of turtledoves or young pigeons
According to these words

The priest shall it to the altar bring
Wring off its head, and burn it on the altar
Its blood shall be drained out at the altar’s side
In these duties he shall not falter

And he shall remove its crop with its feathers
And cast it beside the altar on the east side
Into the place for ashes
To these instructions he shall abide

Then he shall split it at its wings
But shall not divide it completely
And the priest shall burn it on the altar
On the wood that is on the fire it shall burn sweetly

It is a burnt sacrifice, an offering made by fire
A sweet aroma to the Lord, such as I do require

Lord God, in ourselves we are not acceptable to You
But You have made a way for it to come about
Through the offering of Your Son who is faithful and true
We can approach You without fear or doubt

Thank You for this great thing You have done
And we shall thank You even unto eternal days
Marvelous! Wonderful! Stupendous! is Jesus Christ Your Son
And so to You, through Him we shall offer eternal praise

Hallelujah and Amen…

Leviticus 1:1-4 (The Burnt Offering, Part I)

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Leviticus 1:1-4
The Burnt Offering, Part I

When someone decides to read the Bible, for whatever reason, they will normally start at Genesis and work quickly through that and the first half of Exodus. Then, about chapter 25 of Exodus, the reading slows down. Eventually, it is treated as a chore rather than a pleasure. For many, this is the standard pattern.

By the time they get to Leviticus, the book is closed, placed on a shelf, and never referred to again, except in times of great distress or personal need. In distress, the psalms are referred to. Maybe even the beatitudes are checked out.

For times of personal need, it is common to open the Bible arbitrarily with eyes closed, and then to point to any given portion with the right (yes, it must be the right) index finger. And then,,, in hopes of something miraculous directing their way to riches and glory, or the repair of a failed marriage, or whatever, they open their eyes and feast on that one verse.

If it is a verse or passage which gives them hope, the book is closed with satisfied delight. “Yay! I will have the years that the locust ate away at my possessions restored to me!” If the verse isn’t a satisfying one, the process is repeated until something better is obtained. And then all is right with the world once again. The book is closed and peace is restored. It is certain that nobody wants that one passage to be 2 Chronicles 21:12-15. That’s for sure.

This is the effect that the book of Leviticus has on many people. It is viewed as strange, hard to comprehend, brutal or outdated, and completely irrelevant to the world we live in today. It is, to them, as painful as having their blindly placed finger wind up on those words of 2 Chronicles. Words which, by the way, are our text verse of the day.

Text Verse: “Thus says the Lord God of your father David:

Because you have not walked in the ways of Jehoshaphat your father, or in the ways of Asa king of Judah, 13 but have walked in the way of the kings of Israel, and have made Judah and the inhabitants of Jerusalem to play the harlot like the harlotry of the house of Ahab, and also have killed your brothers, those of your father’s household, who were better than yourself, 14 behold, the Lord will strike your people with a serious affliction—your children, your wives, and all your possessions; 15 and you will become very sick with a disease of your intestines, until your intestines come out by reason of the sickness, day by day.” 2 Chronicles 21:12-15.

Reading the book of Leviticus seems as painful to many as the fate of Jehoram, king of Judah. Be honest, how many of you have ever read the entire book of Leviticus? And of you who have, do you delight in it each time you come to it? Do you say, “Oh boy! This is the cat’s meow and the bees knees?” Or do you read it to get through it and onto the next book?

While in Bible college, there was very little Bible involved. We had a few courses, but most of it was religious stuff, not Bible stuff. But there were a few mandatory Bible courses. One of them was “Old Testament Survey.” It was a survey of the entire Old Testament in a one week module. If one expected great theological discoveries from the Old Testament, this was not going to happen.

However, the professor asked that during the course each student would pick one Old Testament book, and do a full summary on it. We were to outline it, explain its authorship and dating, give its historical context, provide a summary of the book, and include the messianic expectations which could be derived from it. Further, we were to include an application of that particular book to our lives.

As the choice of book was up to each of us, it was obvious that a very large and complicated book, like Ruth or Jonah would be chosen. For the truly daring, the one-chapter book of Obadiah might be the courageous choice. As this is what was normally expected, my professor nearly had a heart attack when I told him I wanted to do Leviticus.

Surely, of all of the books of the Old Testament, this one had the least to offer, especially concerning messianic expectations and contemporary applications! But he was more than excited to approve my choice and await my submission. I chose Leviticus, because it is the heart of the Law of Moses, and one cannot understand the greater work of Christ properly without understanding that work in relation to the law.

Further, messianic expectations in Leviticus literally permeate the book. Like the detailed and marvelously pictorial hints of Christ in the construction of the sanctuary, each portion of Leviticus follows along that path as well. For those of you who survive through this book, you will have a much fuller understanding of the work of Christ, and how Leviticus points to our desperate need for Him.

I will not lie that there are portions which will seem tedious and repetitive to you. However, we will get through them, and you will ultimately say, “I will never look at this marvelous book the same again.” LEVITICUS! It is a marvel and a treasure of God’s wisdom and glory – revealed in Jesus Christ our Lord. Yes, it is a glorious part of His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. An Introduction

The book of Leviticus is the third book of the Law of Moses and of the Holy Bible. Its Hebrew name is derived from the first word of the book, va’yikra, which literally means “and called.” In Hebrew, the word consists of the letters vav, yod, qoph, resh, and aleph which numerically equal 317. This is numerically the same as the Hebrew word yabashah, or dry ground. We can think of Leviticus as the dry ground and firm footing of the Law of Moses. It is where the waters of chaos are separated and something substantial is brought out for the people of Israel to conduct their daily lives.

Beginning the book with the word “And” signifies that this is a continuation of what has already been presented. The book of Exodus closed out, but it did not really end. The thought process is simply continued with the opening of the book of Leviticus.

In the Masoretic text of the Hebrew, in the last letter of the word va’yikra, the letter aleph is written smaller than the rest of the letters. This is known as a miniscule, and it is a rare occurrence in the Old Testament. Majuscule and miniscule letters show up in seemingly arbitrary places and without any explanation. For this reason, they can only be guessed at concerning what they mean.

The scholar Rosenmüller notes that ancient variations of the manuscripts leave off the aleph at the end, and so it would say, “And the Lord appeared to Moses” instead of “And the Lord called out to Moses.” The smaller aleph might then be inserted to indicate that it is one or the other, but nobody is sure.

The English name, which is used by almost all modern translations, comes from the Greek translation of the Old Testament known as the Septuagint. They call it Levitikon, which means “relating to the Levites.”

Leviticus is the shortest book in the Pentateuch, being comprised of only 27 chapters, and yet it is certainly the most overlooked of these five masterpieces. A careful study of the book will lead the reader directly to Jesus Christ again and again – and again. As far as the book’s authorship and dating, the author is undoubtedly Moses. Despite modern higher criticism, there is no evidence to support anything other than Mosaic authorship. Internally, the book states, “And the Lord called out to Moses,” “The Lord spoke to Moses,” or “The Lord said to Moses,” etc., many times.

Although this is in the narrative format and therefore such statements could have been made by another author, there is no reason to disbelieve Jewish or Christian tradition which speak of Moses as the author. More to the point though, the New Testament in general, and our Lord Jesus Christ in particular, ascribes Leviticus to Moses as evidenced in passages such as Mark 1 –

“Then Jesus, moved with compassion, stretched out His hand and touched him, and said to him, ‘I am willing; be cleansed.’ 42 As soon as He had spoken, immediately the leprosy left him, and he was cleansed.43 And He strictly warned him and sent him away at once, 44 and said to him, ‘See that you say nothing to anyone; but go your way, show yourself to the priest, and offer for your cleansing those things which Moses commanded, as a testimony to them.’” Mark 1:41-44

In those words, Jesus cites a requirement specifically mentioned in Leviticus 14. Such New Testament references confirm, without any doubt at all, that Moses is the author of the book.

There is dispute as to when this, along with the other 4 books of the law, was written; however, the conservative and traditional dating can be figured based on when Solomon’s Temple was built. By tracing back from that day as stated in 1 Kings 6:1, which indicates 480 years from the Exodus, we can assert with relative confidence that it was penned approximately 1445 BC.

There was a 45-day journey to reach Mount Sinai, where the Israelites worked to construct the Tabernacle. In Exodus 40:2 it stated, “On the first day of the first month you shall set up the tabernacle of the tent of meeting.” This would have been the beginning of the second year and 345 days after the Exodus and 300 days since their arrival at Sinai. It would also make it the year 2515 AM. Later, the Israelites departed Sinai as indicated in Numbers 10:11 –

“Now it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up from above the tabernacle of the Testimony.”

As Leviticus was certainly recorded by Moses during this 50-day period, we can be confident of this time-frame and dating. Whereas the book of Genesis spanned well over 2000 years of human history, Exodus spanned less than 100, and now Leviticus spans less than two full months. Although mere speculation, it very well may even be that the entire book was compiled during the eight days of the ordination of Aaron and his sons.

The importance of the information then is seen in the condensed time-frame. Special attention was directed to the details of this book, ensuring that the precise instructions at a particular moment in redemptive history were carefully compiled for us.


As far as a historical and redemptive context, the book was given to describe the proper method of approaching God; proper sacrifices when doing so; the priestly requirements which were intricately bound to the religious worship; and other areas of holy living.

These were needed because of 1) The fallen condition of man; 2) The growth of the population of the chosen race to a point where organized worship became essential; and 3) The pagan conditions to which Israel had been exposed during their sojourn in Egypt, thus necessitating a complete break from the incorrect worship conditions which had surely been infused into the Hebrew society.

Further, many of the regulations looked forward to the time when the Israelites would arrive in the Promised Land. As an example, instruction on the handling of mildew in permanent housing was issued. Due to the lack of modern fungicides, which we take for granted, God instructed the people in this area. However, these were issued before such housing was available, while still in the wilderness. Therefore, they anticipated the conquest and settling of Canaan. In a sense then, God was informing them that, “The battle is already won; the land is yours.”

The book deals with a multitude of matters which are all intricately connected to the coming Messiah, Jesus Christ. Although He fulfilled every stated requirement and Christological pre-figuring of Leviticus, thus redeeming us from the curse of the Law (see Galatians 3:10-13), we are reminded that we are to live holy lives before God.

We can look back on the great prophetic fulfillments of Leviticus and have absolute surety that Jesus Christ was and is the Messiah, and therefore is God come in human flesh. Reading and understanding Leviticus also reminds us of the sincerity of God’s promises and curses.

By following them, as laid out in Chapter 26, and then observing the consequences of them as fulfilled in the Jewish people, our faith is actually strengthened that all other promises in Scripture are also accurate and dependable. This book provides us with fundamental proofs of the surety of God’s Old Testament and its fulfillment in Jesus Christ as indicated in the New Testament.

Concerning the sacrifices which are many, and which seem brutal to the world in which we live today, the entire sacrificial system was necessary until the time that the true Lamb of God, Jesus Christ, would come and fulfill each and every one of them. What the world sees as brutal concerning mere animal sacrifices is really a foreshadowing of the most brutal of all sacrifices. One which every person on earth contributed to in their sins of the flesh.

The book itself is categorical rather than chronological. Being compiled in this way, it is a book of spiritual statutes for the people of Israel as the Lord’s congregation. The scholar Keil states that –

“…as the nation of Israel was separated from God, the Holy One, by the sin and unholiness of its nature, the only way in which God could render access to His gracious presence possible, was by institutions and legal regulations, which served on the one hand to sharpen the consciousness of sin in the hearts of the people, and thereby to awaken the desire for mercy and for reconciliation with the holy God, and on the other hand furnished them with the means of expiating their sins and sanctifying their walk before God according to the standard of His holy commandments.”

In accomplishing this, several severe object lessons, involving the death of members of the congregation, will be included for the people to read and remember.

As with many books of the Bible, there are countless sections and patterns which run through Leviticus, but as an overall theme, there are two major sections to the book. The first runs from chapter 1 to chapter 16. These are essentially laws for sacrifice and for purification. These will be highlighted by the laws for the Day of Atonement in Chapter 16. It is a chapter which so precisely pictures the coming Christ, that the only thing more exciting than reaching that chapter would be the rapture itself.

The second major section will go from chapter 17 to chapter 27. These mostly look to the process of sanctification in the lives of the people. These will be highlighted in the instructions for the sabbatical years and the year of jubilee. The two series then remarkably correspond to one another.

The first book of Moses looked to the work of God the Father through Christ in creation, and in directing that creation in the initial process of redemption. The second book of Moses then looked to the work of God the Son in Christ in the actual redemptive process, mirroring His own work countless times. This, the third book of Moses, will highlight then the work of the Holy Spirit applying the purification and sanctification of Christ to the people of God.

In all three books though, it is Christ, the anticipated Son of God who is on prominent display. Nothing is more obvious, and in a thousand different ways it will become evident. When the book of Leviticus is over, the Person and work of Jesus Christ will have been highlighted so many times that you will never look at this book in the same way again.

If we were to sum up the book of Leviticus with one single thought which carries us from Exodus and then into the continued life of Israel, it would be that “The Lord sanctified Israel by His presence, and so the people needed to sanctify themselves in His presence.”

II. The Burnt Offering

Now the Lord called to Moses, and spoke to him from the tabernacle of meeting, saying,

All translations essentially say the same thing here. And the Lord called to Moses… However, it is not how the Hebrew literally reads. Rather, it says, va’yiqra el moshe vaydaber Yehovah elav – “And called unto Moses and spoke Yehovah unto him.” To understand why this change is so important, we have to go back to the end of Exodus. In the last paragraph, it said –

“Then the cloud covered the tabernacle of meeting, and the glory of the Lord filled the tabernacle. 35 And Moses was not able to enter the tabernacle of meeting, because the cloud rested above it, and the glory of the Lord filled the tabernacle.” Exodus 40:34, 35

The beginning of Leviticus is being tied directly to this thought. As I said before, despite this being a new book, it is still only a continuation of the narrative which closed Exodus. Understanding that, we see that there is a time when the glory of the Lord retreated into the Most Holy place, and Moses was then able to enter there in order to speak with the Lord at the ark itself.


This marks one of three most important points in the Lord’s dealings where Moses was specifically called by Him. He was called to his commission in Exodus 3:4 at the burning bush. He was then called twice in Exodus 19 from the top of Sinai prior to the giving of the Ten Commandments. And, he is now called at the beginning of the instructions for the divine worship.

The first looked in anticipation to the coming of Christ. The second looked in anticipation to the work of Christ. And the third looks at the completion of the work of Christ and its application to the lives of His people. In this, the work of the Trinity is implicitly seen. Each member performs His part in the realization of the whole. Finally, as was the case with Exodus, the words should read “tent of meeting,” not “tabernacle of meeting.”

2 “Speak to the children of Israel, and say to them:

The instructions given to Moses here are to be relayed directly to the people of Israel, and not merely to the priests who will receive the offerings which will be laid out next. This then is a corporate instruction intended for all of the covenant people. This is similar to the call to the people to bring offerings for the construction of the sanctuary which was in Exodus 25:2. The call went out to the entire congregation for free-will offerings to be made. Something similar now occurs at the beginning of Leviticus, not for the construction, but for the use of, the sanctuary.

2 (con’t) ‘When any one of you brings an offering to the Lord,

There are many types of offerings which will be allowed – both in type and in purpose, and of which will be precisely named. Nothing else was to be offered except what the Lord specifically authorizes. Each will be detailed in a precise order as the book continues.

The Hebrew reads, “When a man brings an offering.” However, the masculine speaks of both male and female, just as it traditionally has in English. This is confirmed, for example, in the Nazirite vow of Numbers 6 where both men and women could make such a vow. After the fulfillment of it, the offering was then presented by either the man or the woman.

Further, the “when” of this verse implies “if.” Any person in the congregation could bring a voluntary offering. Though they are mandatory in the sense that they had to be brought in order to come near to the Lord, they are voluntary in that they accompanied the desire of the person to, in fact, come near to the Lord.

The word for “offering” here is qorban. It is used for the first two of 82 times in the Old Testament, and almost all of them are in Leviticus and Numbers. It is mentioned one time in Nehemiah and twice in Ezekiel, and that is it. It comes from the verb qarav which means “to come near,” or “approach.”

The idea is that in order to approach near to the Lord, there must be an offering presented at that time. No person could draw near to a king or a royal without presenting an offering. How much more the Lord who was Israel’s true King.

Understanding this, we can already see a picture of the coming Christ. We cannot draw near to God without an offering, and yet, we as believers are told that we can, in fact, draw near to God. This is through the work of Christ, which is our offering. This is spoken of by Jeremiah in the 30th chapter of his book –

“Their nobles shall be from among them,
And their governor shall come from their midst;
Then I will cause him to draw near,
And he shall approach Me;
For who is this who pledged his heart to approach Me?’ says the Lord.
22 ‘You shall be My people,
And I will be your God.’” Jeremiah 30:21, 22

Jeremiah states that One would come who would be allowed to draw near to the Lord God. In the next chapter, it is revealed how this will be accomplished, which is through a New Covenant. When Jesus came, He established that New Covenant in His blood as is recorded in all three synoptic gospels, and which is confirmed by Paul in his writings, such as in 1 Corinthians 11 when speaking of the Lord’s Supper. This is followed up and explained in detail in the book of Hebrews.

The instructions, going directly to the people instead of the priests, shows that the priest had no say in the offering, but rather he was to follow through with his part in the process, inspecting the offering for type, perfection, and conducting the associated work in transmitting the offering to the Lord.

In Christ, we make our offering to God which has been deemed as proper and perfect, and thus He is our qorban. He is our offering by which we draw near to God. This is a voluntary offering in the sense that we must choose to use it, and yet it is mandatory in that if we choose to draw near to God, it must be through Him and Him alone. This is explicitly stated by the author of Hebrews which explains the New Covenant in Christ’s blood –

“For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, 19 for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God.” Hebrews 7:18, 19

As long as we continue to think about how each detail points to Christ, the book of Leviticus will flow properly, it will be interesting, and it will reaffirm our own Christian walk which is far superior to these rites and rituals which are only foreshadowings of His great work.

2 (con’t) you shall bring your offering of the livestock—of the herd and of the flock.

The first type of acceptable offerings are those of quadrupeds, or behemah. These are set off in contradistinction to the birds which will be mentioned starting in verse 14. The word behemah, or livestock, is then further defined by the terms ha’baqar and ha’tson, or the herd and the flock. The herd speaks of cattle, and the flock speaks of sheep or goats.

The difference is found in the meaning of the words of each. The baqar, or cattle, indicates to seek or inquire. When one plows, they open up the ground, seeking out where to sow. The tson, or flock, comes from an unused root which speaks of migrating, just as flocks are known to do. Of the quadrupeds, only these were considered acceptable as offerings to the Lord.

3 ‘If his offering is a burnt sacrifice of the herd,

The first type of offering is now specified, the olah, or “burnt sacrifice.” The word means “to ascend,” and so the idea of the offering ascending in smoke is what is conveyed. The first time it was mentioned in the Bible was in Genesis 8:20 after the Flood of Noah. There it said –

“Then Noah built an altar to the Lord, and took of every clean animal and of every clean bird, and offered burnt offerings on the altar. 21 And the Lord smelled a soothing aroma. Then the Lord said in His heart, ‘I will never again curse the ground for man’s sake, although the imagination of man’s heart is evil from his youth; nor will I again destroy every living thing as I have done.

22 “While the earth remains,
Seedtime and harvest,
Cold and heat,
Winter and summer,
And day and night
Shall not cease.’” Genesis 8:29-22

The last time this is mentioned in the Bible is actually in the New Testament. There in the Greek it is known as holokautoma. As you can hear, the word finds its origin in the Hebrew olah. However, if you listen carefully, you can also here where our word holocaust comes from. Thus, one can see the where the concept of our modern term is derived.

But its meaning is applied differently based on the user. For those who burnt the Jews, it was as if it was a sacrifice to God which would supposedly please Him because they had done away with His enemies. For the Jews, it was as if a sacrifice to God had been made of their lives in order to please Him. Either way, no such word should rightly be connected to what occurred at the hands of the Nazis – from either viewpoint. There is but one truly acceptable offering which this burnt offering pictures. That is detailed in the final use of the burnt offering in Hebrews 10 –

Therefore, when He came into the world, He said:

“Sacrifice and offering You did not desire,
But a body You have prepared for Me.
6 In burnt offerings and sacrifices for sin
You had no pleasure.
7 Then I said, ‘Behold, I have come—
In the volume of the book it is written of Me—
To do Your will, O God.’”

8 Previously saying, “Sacrifice and offering, burnt offerings, and offerings for sin You did not desire, nor had pleasure in them” (which are offered according to the law), 9 then He said, “Behold, I have come to do Your will, O God.” He takes away the first that He may establish the second. 10 By that will we have been sanctified through the offering of the body of Jesus Christ once for all.” Hebrews 10:5-10

This olah was completely burned on the altar. With the exception of the skin, no part of it was eaten, or kept, by either the offeror or the priest. The skin was given to the priest, and which he could use according to his wishes apparently. This is seen in Leviticus 7 –

“And the priest who offers anyone’s burnt offering, that priest shall have for himself the skin of the burnt offering which he has offered.” Leviticus 7:8

3 (con’t) let him offer a male

Unlike the sin offerings and the peace offerings, the burnt offering was always to be a male. This was specified to more accurately picture Christ in this type of offering.

There is one exceptional deviation from this which is found in 1 Samuel 6. When the Ark of the Covenant which had been captured by the Philistines was returned to the Israelites, those to whom it came took the cows that had pulled the cart on which it was carried and offered them as a burnt offering –

“Now the people of Beth Shemesh were reaping their wheat harvest in the valley; and they lifted their eyes and saw the ark, and rejoiced to see it. 14 Then the cart came into the field of Joshua of Beth Shemesh, and stood there; a large stone was there. So they split the wood of the cart and offered the cows as a burnt offering to the Lord.” 1 Samuel 6:13, 14

This was an exception based on the circumstance, but not an acceptable custom according to the letter of the law.

3 (con’t) without blemish;

The word is tamim. It indicates that which is perfect, without spot or blemish. To make an offering with a blemished animal would be an insult. It would be like drinking half a coke and then when a friend asks for a coke, you give him the half you hadn’t finished and then go an open up of cool, fizzy, fresh one for yourself. This is exactly what the deceivers of Israel were known for doing –

“But cursed be the deceiver
Who has in his flock a male,
And takes a vow,
But sacrifices to the Lord what is blemished—
For I am a great King,”
Says the Lord of hosts,
“And My name is to be feared among the nations.” Malachi 1:14

This burnt offering, which was to draw a person near to God, was typical of Christ in this way as well –

“…knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, 19 but with the precious blood of Christ, as of a lamb without blemish and without spot.” 1 Peter 1:18, 19

3 (con’t) he shall offer it of his own free will

The words here are not well translated. It should not say, “of his own free will.” Rather, it should say, “that it may be accepted.” The word is ratson, and it can be translated either way, but many other passages in Exodus and Leviticus explain the meaning which is to be used.

Despite this, and although it is not a sin offering, it certainly implies that there is a fracture between God and man which necessitated coming to the Lord with a gift in order to be accepted. But unlike the sin-offering, it is not intended to specifically take away sins so much as it is to obtain God’s favor. In other words, it looks to the universal sinfulness of man, whereas the sin-offering will look at the specific sins of man. In giving over this offering, it was picturing the surrendering of the life of the offeror wholly and completely to God, body and soul.

3 (con’t) at the door of the tabernacle of meeting before the Lord.

These words needs to be considered properly. First, there was probably somebody outside of the sanctuary itself who inspected all animals, even before they were brought in. However, the offering itself, once accepted, would then be offered, as it says, “at the door of the tent of meeting.

If you were awake during the giving of the details of the sanctuary, and in the details which described its construction, you might remember that I noted that the door and the altar are actually intricately connected. For example, in Exodus 40:6, it said –

“Then you shall set the altar of the burnt offering before the door of the tabernacle of the tent of meeting.”

At that time, I noted that the altar was said to be “before the door of the tent of meeting” despite it having the laver between it and the actual tent. This placement of the altar of burnt offering answered to the placement of the altar of incense and the ark. Just as those were connected, so were the brazen altar and the door.

We then learned that this pictured the work of Christ where He said that He is the good Shepherd. The altar was where the animals were offered, picturing Christ our offering. With that offering, He becomes our Door by which we again have access to the Father. Therefore, presenting the offering at the door of the tent of meeting actually indicates it being offered at the altar which then allows symbolic access through the door. The connection between the two is inseparable.

In this offering, there is nothing secret or hidden. It is done openly and publically. This is how Christ died. It was in a way that all could see and witness. Any and all who passed by would know that an offering had been made as they watched the smoke ascend into heaven. So it was with Christ whose death became known to all. Luke 24:18 shows us that it was fully known throughout Jerusalem. In an ironic twist, the One whose life had been given was questioned if He knew anything about it –

“Then the one whose name was Cleopas answered and said to Him, ‘Are You the only stranger in Jerusalem, and have You not known the things which happened there in these days?’” Luke 24:18

4 Then he shall put his hand on the head of the burnt offering,

The meaning of placing of the hands on the head of the animal is debated hotly, but the next clause explains why it is done. There is no need to go further, except to explain what the words in the clause signify. There is a perfect animal, one without reason – implying innocence, and it has been brought as a whole burnt offering to the Lord.

The people who bring it, do so for a reason. One does not mow a patch of sand, and one does not water plastic plants. The burnt offering is intended to appease the Lord. If the Lord needs to be appeased, it indicates that there is an offender who seeks that appeasement.

The person who places his hands on the animal then is acknowledging that this is HIS sacrifice. He is the offender, and it is his offering. He is asking that the offended will accept it in his place. The implication is that if it were not accepted, then his life is lost already, and would remain lost.

Further, it is implied that this sacrifice would be sufficient to accomplish the mission. However, as these sacrifices were made often, it could only mean that they merely pictured a more perfect offering which lay ahead of them. Thus it was an anticipatory offering until a final, perfect offering could be made.

*4 (fin) and it will be accepted on his behalf to make atonement for him.

The same word, ratsah, is used again here which was incorrectly translated as free-will offering in verse 3. The clause says, v’nirtsah lo l’kapher alav – “…and will be accepted to him to make atonement for him. The act of placing the hands on the head of the animal is what makes the transfer acceptable, and it is what then makes kaphar, or atonement, for the individual.


This word, kaphar, comes from a root which means to cover. When Noah covered the ark with bitumen, the word was used. Thus, it figuratively means to cover over or expiate sin. In providing atonement, the Lord is granting mercy, and thus reconciliation is realized.

Although we are in the middle of a paragraph, this must be where we stop today, and so we will have to continue on with the rest of the chapter next week. The important thing to see so far is that the book of Leviticus begins with the need for an offering to satisfy God, and to restore us to a place of peace with Him.

We have already seen at the end of the book of Exodus that the Lord sanctified Israel by His presence. And yet, even with that understanding, the people of Israel were being told now that their sanctification was positional in His relation to them, but not complete in their relation to Him.

This is all the more evident by the fact that there are priests who were consecrated to minister to the Lord on their behalf. And it was even more evident because the priest had to be consecrated, and they needed to also participate in their own sacrifices before they could sacrifice for the people.

The more one looks into the law, into its requirements, and into what those requirements tell us, the more understanding there is that the law was and is wholly incapable of perfecting anyone. Only a perfect Person under the law could then transfer His perfection to the law-breakers.

And this is what Christ Jesus has done. We could simply cut and paste this thought to the end of every sermon we go through in the book of Leviticus. The law cannot perfect, but Christ can because He was (and is) perfect. It is not that the law is imperfect, but that those who are bound by it, with but one exception, are – in fact – imperfect. And so the law, and the book of Leviticus in particular shows us this.

The book begins with the notion of imperfection in man, and perfection in God. Who will bring the two together, and who will provide the needed imputation of righteousness? Thank God that the answer is found in the Lord Jesus Christ.

This is why the doctrines of men – of Judaizers and of works-based Catholics and of works-based protestants – these doctrines are so poisonous. They rob people of the grace of God which is found in Jesus Christ alone. When someone tells you they don’t eat pork, tell them, “That’s great.” But when someone tells you that you shouldn’t eat pork, “Call him heretic Herman” and have nothing more to do with him.

Jesus Christ embodies every single detail of this law which stands opposed to us. It never made a single person perfect. And so why on earth, God’s beautiful green earth, would you want to voluntarily place yourself back under this system designed specifically for one Man’s success and all others’ failure? Why?

We’re only four verses into Leviticus and already we see what the rabid, wicked, and heretical people of the world refuse to see. We need Jesus. Thank God for Jesus who embodies this law which stood opposed to us. Thank God for Jesus who stands in its place and offers us grace. Thank God for Jesus, for us the shining smile upon God’s face.

Closing Verse: “This only I want to learn from you: Did you receive the Spirit by the works of the law, or by the hearing of faith? 3 Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh? 4 Have you suffered so many things in vain—if indeed it was in vain?” Galatians 3:2-4

Next Week: Leviticus 1:5-17 We started the chapter, and to its completion we will follow through… (The Burnt Offering, Part II) (2nd Leviticus Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if you have a lifetime of sin heaped up behind you, He can wash it away and purify you completely and wholly. So follow Him and trust Him and He will do marvelous things for you and through you.

The Burnt Offering

Now the Lord called to Moses
Yes, He was relaying
And spoke to him
From the tabernacle of meeting, saying

“Speak to the children of Israel
And say to them; let these words ring
‘When any one of you brings an offering to the Lord
You shall your offering bring

Of the livestock—
Of the herd and of the flock

If his offering is a burnt sacrifice of the herd
Let him offer a male without blemish; according to this word
He shall offer it of his own free will
At the door of the tabernacle of meeting before the Lord

Then he shall put his hand on the head
Of the burnt offering, this gesture he shall make
And it will be accepted
On his behalf for him to make atonement, for goodness sake

Lord God, how exciting it is to start Leviticus the book
And to ponder on the treasure hidden there
As we continue, help our eyes to carefully look
For Jesus in each word; surely He is revealed there

And be pleased as we continue to live in accord with Your word
Holding fast to the grace which is found in Christ Jesus
All glory we give to You, through Jesus our Lord
How can we hold back when so much He has done for us!

Hallelujah and Amen…

Jonah 4:5-11 (The Law and Grace – An Object Lesson)

Charlie Garrett Jonah (Written), Old Testament, Sermons, Writings , , , , , , , , , , , , , 0 Comment

Jonah 4:5-11
The Law and Grace – An Object Lesson

Last week, as we closed out the sermon in verse 4, I noted that out of more than twenty translations which I check for each sermon, one read differently in that verse from all the others. Most versions are exceedingly similar to that of the NKJV which said, “Is it right for you to be angry?” Only Young’s correctly translated it as, “Is doing good displeasing to thee?” The verb is active, not passive.

The same sentiment is found in verse 9 which is tied directly into the death of the plant that was made by the Lord. While discussing this verse with Sergio, he said, “It doesn’t seem to make sense. How could it be good to destroy something the Lord had just made?” His question immediately resolved the enigma of Jonah 4 for me, and thus the intent of the whole book.

I spent that entire night laying on the couch and thinking through chapter 4, verse by verse and word by word. The next day, I called Sergio back, we talked, and I asked him to read verses 5 and 6 and see what problem might be perceived in them. He read them out loud as I listened, and then he said, “I never noticed that before.” He had made the realization that there is a seemingly contradictory thought in them. I needed to tell him nothing.

From there, I simply asked a few questions, not intending to reveal the mystery, but to see if he could figure it out on his own. If he could, then my thoughts would be confirmed. He did, and they are. His face lit up, and he said, “This is amaaaazing” the way that only Sergio can. Today, you are going to hear a completely different translation of several key verses than you have probably read before, but they are in line with the Hebrew. Why is this so?

Text Verse: A wise man will hear and increase learning,
And a man of understanding will attain wise counsel,
6 To understand a proverb and an enigma,
The words of the wise and their riddles.
7 The fear of the Lord is the beginning of knowledge,
But fools despise wisdom and instruction. Proverbs 1:5-7

A man of understanding will attain wise counsel, to understand a proverb and an enigma, I often seek Sergio’s wise counsel. He understands Hebrew far better than I, and he has valuable insights into many things.

But the question for us today is, “Why has this passage not been evaluated before as we will evaluate it today?” Well, there are a few reasons. First, translators translate passages with the intent of them making sense. A translation that makes no sense… well, it makes no sense. Translators are not always commentary scholars.

Scholars on the other hand look for facts, figures, and details, and will often override translators through a process of explanation, but not normally through a process of translation. What they say may take pages to explain a single verse that translators are limited to. However, what they say must make sense or it is just vain rambling. And there is a lot of that among scholars.

In the case of Robert Young, his translation is correct, but it makes no sense, and so it has been overlooked. It doesn’t explain anything, and it doesn’t even clear up anything. It complicates things. Despite his accurate translation, he does nothing with the rest of the passage, and so the enigma remained.

And finally, there are presuppositions as to what is being said. Concerning verse 11, the final verse of the chapter and the book, there are biases by Jewish commentators which have to be overlooked, and then there are presuppositions about what is being said that have to be ignored.

And so, unlike a translator who is looking to make quick, clear sense out of something maybe cumbersome, and unlike a scholar who is trying to give facts, figures, and historically relevant commentary, and unlike those with biases or presuppositions, there is a fourth group. It is those who use translations as far as they can be used, and who ponder the words of scholars for background information, and then they add in a final element.

This element is the key to all of Scripture; it is “How does this point to Jesus and what He is doing in redemptive history?” Jesus told us that He is what Scripture speaks of, and therefore Jonah chapter 4 is included in that.

And so in order to understand what this chapter is saying, we have to step out of a comfortable translation, and go beyond the logic of scholars. Biases and presuppositions also need to be quashed. We have to look for the key; we must look for Christ. This is how to understand an enigma.

Chapter 4 of Jonah has been so misunderstood, because people have inserted their presuppositions into the text. Because of this, it is a book which ends in a seemingly odd way. Many people say it ends anticlimactically. The Lord goes into great detail preparing object lessons for Jonah, and these object lessons have been misunderstood, leaving the chapter ending with one impression when a completely different one is intended.

I am thankful to Robert Young for having the integrity to translate several verses without presuppositions. And, I am grateful to Sergio for being Sergio. I am blessed that there is someone who also likes to think outside the box. He has helped confirm the intent of many other passages we have looked at together over these past six years. Wonderful things are to be searched out in the Lord’s superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Jonah’s Object Lesson (verses 5-11)

5 So Jonah went out of the city

va’yetse yonah min ha’ir – “And went Jonah from the city.” With his prayer complete, with his petition made, and with the question from the Lord now asked, Jonah departs from the city. He has accomplished his mission, even if it was unwillingly. And he went out of the city to see how the Lord would act upon the prophetic utterance he made. The Lord’s question to Jonah was, “Is doing good a reason for you to be furious?”

This leaves just one possibility – Nineveh will be spared. But he does not leave the area and head back to Israel. His hope is that Nineveh will not be spared, and that only he, a picture of the people of Israel, will alone share in the blessings of Yehovah.

5 (con’t) and sat on the east side of the city.

va’yeshev mi’qedem la’ir – “…and sat on east to city.” There is an importance in identifying the east side of the city. If there wasn’t, it would simply say, “…and sat outside the city.” North, south, east, or west – what difference does it make? However, the east is specified. Jonah willingly goes to the east side.

The word is qedem. It is the place of exile, as in the exile from Eden. It is the place of wandering and the place of disobedience to God, as in the time of Cain and in the building of the Tower of Babel. It is the place where destruction comes from, as in the east wind which brought in the withering drought upon Egypt during Joseph’s time, and the plague of locusts during Moses’ time.

It is also the front, or absolute forepart of a place, as in the entrance to the tabernacle. And, it is the time before, the past times, the ancient times as known to the Lord, such as in the prophecy to the King of Assyria in 2 Kings 19. In Habakkuk 1, the prophets asks –

“Are You not from everlasting (mi’qedem),
O Lord my God, my Holy One?” Habakkuk 1:12

The richness of the word qedem, or “east” in Scripture concerns a study of no minor significance, and the word calls out for thought concerning Jonah’s place of sitting.

5 (con’t) There he made himself a shelter

va’yaas lo sham sukkah – “…and made to there tabernacle.” The people of Israel are famous builders of tabernacles, because they were instructed to build them annually during their feast of Sukkoth, or “Tabernacles.” The sukkah is a place of shelter and protection. It can be for livestock, people, or even metaphorically of the sukkah of the Lord in the heavens. Jonah built one for himself there, outside of Nineveh.

5 (con’t) and sat under it in the shade,

v’yeshev takh-teiha ba’tsel – “…and sat under its protection.” Sitting implies abiding and being set. There in his sukkah, he abides, and the purpose of Jonah building the sukkah is confirmed now in that it provides tsel, or shade. The word comes from tsalal which indicates “shadowing” as in hovering over. Thus, he is covered and shaded. However, shade in Scripture is used metaphorically to indicate protection. This is seen in Psalm 91 –

“He who dwells in the secret place of the Most High
Shall abide under the shadow of the Almighty.
2 I will say of the Lord, “He is my refuge and my fortress;
My God, in Him I will trust.” Psalm 91:1, 2

5 (con’t) till he might see what would become of the city.

ad asher yireh mah yiyeh ba’ir – “…until which might see what will come to pass in city.” There, protected by the covering of his sukkah, Jonah watches and awaits what will come to pass. He is safe, but what will happen to the city? Because what happens to the city is what will happen to its inhabitants.

6 And the Lord God prepared a plant

Vay-man Yehovah Elohim qiqayon – “And appointed Yehovah Elohim qiqayon. So far, Yehovah, or the Lord, has been referred to in verses 2, 3, & 4. Elohim, or God, has been referred to in verse 2. Now Yehovah Elohim or, the Lord God, is referred to. It is He who does the preparing. Why the change? And what indeed has He prepared? A qiqayon?

It is a word which is referred to for the first of five times, but all will be in this passage. It is found nowhere else, but rather it is unique to this passage of Scripture alone.

It is variously translated as “plant,” “leafy plant,” “vine plant,” “gourd,” “little plant,” “vine,” “pumpkin,” and “ivy.” It is even footnoted as a castor oil plant. I asked Hideko to see what the Japanese version said. It said togoma, and she had no idea what that meant even in Japanese. So she read the margin note and then said, “Aaaaahhhhh, I know what it is… it’s the gourd.”

Which is correct? The answer is, “Any of them and none of them.” Nobody knows what a qiqayon is. Every translation is speculation. However, translators need to put something, and so they make a best guess. And so, the proper translation would be to simply say qiqayon. It is a name, and therefore a transliteration is all that is needed. However, qiqayon comes from the word qayah, or “to vomit.” In fact, when I asked Sergio to read it in Hebrew, the first thing he thought was, “Why is this speaking of vomit?”

The word qi means “to vomit” (the action). The word qa means “vomit” (the thing), and yon is a suffix which signifies a process, or denoting action or a condition. It is where our suffix –ion comes from. Lexicographers say that –ion goes back to the Latin, but they missed that it goes back further… to Hebrew. An example of this suffix is found in Amos 4:6 –

“‘Also I gave you cleanness of teeth in all your cities,
And lack of bread in all your places;
Yet you have not returned to Me,’
Says the Lord.” Amos 4:6

The word “cleanness” comes from naqah, clean. Adding –yon to it causes it to become niqayon, the state of being cleaned, or “cleanliness.” As Sergio noted, “A great example where you add “ion” and it transforms the verb into a noun that describes the result of that verb!” And so with qiqayon, you have a word which, in essence, says “This is the condition of vomiting vomit.” What on earth is this referring to?

6 (con’t) and made it come up over Jonah,

va’yaal me-al l’yonah – “and caused to ascend over to Jonah.” This process of something undesirable now covers over Jonah. How do we know it is undesirable? Because every instance of vomiting in Scripture is taken in a negative sense, with the exception of the result of Jonah being vomited onto shore in Chapter 2. However, for the fish, it was certainly undesirable. After Jonah’s shower, he was probably OK with it though.

6 (con’t) that it might be shade for his head

lih-yot tsel al rosho – “…that it might be protection for his head.” When I asked Sergio to read verses 5 & 6, it was with an understanding that it seemed there is a contradictory thought in them. Without explaining that to him, when he read these words he said, “I never noticed that before.”

He had clued into what was otherwise skimmed over by him in the past. Why does Jonah need shade for his head when he just built a sukkah for the purpose of, and which was realized in the last verse, giving him shade. Verses 5 & 6 are last two uses of tsel in the Old Testament. What is being relayed to us with this repetition of tsel?

6 (con’t) to deliver him from his misery.

l’hatsil lo me-raato – “…to deliver from his wickedness.” The word ra here is variously translated as grief, discomfort, misery, evil, fatigue, evil case, etc. Translators choose based on what they believe the intent of the passage is expressing. The correct word for Jonah may be “misery,” but for us, it is “wickedness.” This is an object lesson for Jonah in which he is miserable, and yet an allegory for us to consider and understand concerning that which is evil. The qiqayon is given to deliver him from his wickedness.

6 (con’t) So Jonah was very grateful for the plant.

Yonah al ha’qiqayon simkhah gedolah – “Jonah of the qiqayon joyful whoppingly.” Despite having built a sukkah which was for the purpose of shading himself, he is whoppingly elated at having the qiqayon which is providing protection. What about this vomiting of vomit makes him so happy?

Can it merely be coincidence that in verse 2:10 there was the fish which vomited Jonah out onto dry ground and then there is this descriptive word being used in an object lesson for him to see and understand? The Lord has used him in this story to teach himself, and thus Israel, a lesson. Will he learn? Will they learn?

7 But as morning dawned the next day God prepared a worm,

vay’man ha’elohim tolaat baalot ha’shahar la’makhorat – “And appointed the God a worm as arose the dawn to next day.” Now another thing is prepared. But this time it is not by Elohim or Yehovah Elohim. Instead it is by ha’elohim, or “the God.” As not one of the 21 translations I referred to includes this, I assume neither does yours. Therefore, please place the word “the” in front of “God” in your Bible. We are being told something.

“The God” appointed a tola, or a crimson grub worm, at the shakhar or dawning, of the mokhorath, or “next day,” to do something. This is, as Albert Barnes notes, “…in the earliest dawn, before the actual sunrise.” Three words are used for the last time here. It is the last of 25 times for the shakhar, the last of 43 times for the tola, and the last of 32 times for the mokhorath.

Why is it so specific about the time of the day? It could have just said, the next day, couldn’t it have? But a specific type of worm is named, and a specific time of day is too. These are specific for a reason. This is some object lesson!

7 (con’t) and it so damaged the plant that it withered.

va’tak eth ha’qiqayon va’yibash – “…and struck the qiqayon and withered away.” This was indeed some tola! That worm didn’t just damage the vomiting vomit, it completely destroyed it until it was dry. What on earth is the God telling Jonah here?

8 And it happened, when the sun arose,

vay-hi kizroakh ha’shemesh – “And happened as rose the sun.” The word “rise” is zarakh, which indicates to shoot forth beams, appear, and thus to rise. At this moment something new occurs…

8 (con’t) that God prepared a vehement east wind;

vay’man Elohim ruakh qadim kharishit – “…and appointed God wind east deafening.” Now we return to the word Elohim without the article. He appoints an east wind, but it is an east wind which is described by a word, kharishi, used only here in the entire Bible. It is so obscure that the great Hebrew lexicographers, Brown-Driver-Briggs denounce the meanings provided by other scholars as unacceptable, and then they say, “…meaning wholly dubious. We make no attempt to explain.”

I, however, have translated it, as did James Strong, from the word kharash, a word bearing several meanings. He chose “scorching” to which I disagree. It means “deafening.” This is connected to the word kheresh, or “deaf.” And this is exactly what is being pictured, as you will see. In the Middle East, the east wind is known as the khamsin. It is an extremely hot wind that is described in the book River God by Wilbur Smith as follows –

“The king’s voice was frantic, but I paid it no heed, for there was a mighty roaring in my ears, like the sound of the khamsin wind…”

Concerning the word manah, translated here as “prepared.” This is the last time it is used in the Old Testament. It means “appointed.” It was used four times in Jonah – 1:17, 4:6, 4:7, and 4:8. He appointed the dag gadol or “fish whopping” to swallow Jonah. He appointed the qiqayon, or “state of vomiting vomit” plant. He appointed the tola, or “crimson grub worm.” And He appointed the ruakh qadim kharishit, or “deafening east wind.”

8 (con’t) and the sun beat on Jonah’s head,

va’tak ha’shemesh al rosh yonah – “And struck the sun on head Jonah.” Without the protection of the qiqayon, Jonah is now struck on his head by the direct beating of the sun. It is an extremely sad state of affairs for Jonah, who has received pain and anguish while waiting for what he thought would be the destruction of the Gentiles there before him.

8 (con’t) so that he grew faint.

va’yitalaph – “so that he veiled himself.” Every single translation of this verse except Young’s says “fainted,” “grew faint,” etc. But, Young’s says, “…and he wrappeth himself up.” He did this because the same word, alaph, is used in Genesis 38:14 this way –

“So she took off her widow’s garments, covered herself with a veil and wrapped herself, and sat in an open place which was on the way to Timnah; for she saw that Shelah was grown, and she was not given to him as a wife.”

The word alaph is used here for the last of only five times in the Bible. It comes from a primitive root which means to veil, or cover.” Jonah did not faint; he veiled himself as an Arab would in the oppressive khamsin.

8 (con’t) Then he wished death for himself, and said, “It is better for me to die than to live.”

va’yishal eth naphsho la’mut va’yomer tov mo-ti me’khaiai – “…and begged with his soul to die, and said, ‘Good my death than my life.’” Jonah came to the point where his misery had overcome him. Life had become so miserable, that death was preferred over life itself. It is a repetition from verse 3 even before the object lesson was presented.

9 Then God said to Jonah, “Is it right for you to be angry about the plant?”

va’yomer Elohim el yonah ha’hetev kharah lekha al ha’qiqayon – “And said Elohim unto Jonah, ‘The correct, burning anger to you for the qiqayon?’” As we saw in verse 4, all translations except Young’s say something like, “Is it right for you to be angry.” But this is incorrect. Young’s translates this verse “Is doing good displeasing to thee, because of the gourd?”

However, this seems to make no sense. “Why would the destruction of the qiqayon be good, and why would it seem evil to Jonah?” This is what Sergio asked. Unless one understands the object lesson, it seems mistranslated, but it is not.

Notice here that in contrast to verse 4, which this verse parallels, it says Elohim instead of Yehovah; God instead of the Lord. Why would this be? The answer lies in who God is in relation to the people of the world, and who the Lord is in relation to Israel. The destruction of the qiqayon is what is right, and it is even necessary. Jonah, however, disagrees…

9 (con’t) And he said, “It is right for me to be angry, even to death!”

va’yomer hetev kharah li ad mavet – “And said, ‘good, burning anger to me, unto death.’” He stubbornly confirms that in the case of the good of what he is being presented, he is furious about it. He would rather die than see this good come to pass. It is a sentiment seen to this day with the people of Israel – 2000 years later.

This verse contains the last time Jonah’s name is mentioned in the Old Testament. He was the son of Amittai from Gath Hepher. In picture, he is Dove, the son of Truth of the Lord, from the Winepress of Shame. The dove, the symbol of “mourning love,” is perfectly realized in Jonah here. With the death of the qiqayon, the object lesson is ended. Now the Lord speaks again…

10 But the Lord said, “You have had pity on the plant for which you have not labored, nor made it grow, which came up in a night and perished in a night. 

va’yomer Yehovah atah khasta al ha’qiqayon asher lo amalta bow v’lo gidalto sebin laylah hayah u-bin laylah abad – “And said Yehovah, “You pitied on the qiqayon that no did perform, and no magnified, which a son of a night was, and a son of a night perished.’” Only Young’s gives a literal translation of this verse. It says “son of a night,” to indicate lasting only one night.

The qiqayon, the state of vomiting vomit, came up and Jonah did not perform or fulfill in that process. Instead, it came as a son of the night and it was destroyed as a son of the night. This is the last of 11 uses of the word amal, or “labor,” in the Bible. It is used only by Solomon except this one time. Each time he uses it, it is in relation to futile labor, except when it is in relation to what God has done.

11 And should I not pity Nineveh, that great city,

va’ani lo akhus al Nineveh ha’ir ha’gedolah – “And I, no pity over Nineveh, the city the whopping.” Jonah is worried about the qiqayon, even to pity. But the Lord contrasts that pity to His pity over something of true value. The great city whose name means “Offspring’s Habitation,” has human inhabitants; people whom He created who He feels are far more worthy of His pity. Verses 10 and 11 have the last two of 23 times that khus, or pity, is used in Scripture. And what a marvelous use of them to show the contrast between man’s priorities and that of the Lord!

11 (con’t) in which are more than one hundred and twenty thousand persons

asher yesh bah harbeh mishtem esreh ribo adam – “which exists in greater from twelve myriads man.” The translation as 120,000 is to be rejected. The term here is “12 myriads.” In 1 Chronicles 12:37, 120,000 people are noted as meah v’esrim aleph. Here the number is mishtem esreh ribo. Obviously they don’t sound the same because they are not the same. Instead of 120,000, it says “12 myriads.” The word ribo indicates an indefinitely large number. Again, only Robert Young rightly translated these words.

What I will propose to you now is, as far as I know, without precedent. No scholar that I am aware of has come to this conclusion, and yet it is exactly what is being relayed. One has to presuppose that this is speaking of the people in the city. It is not. Scholars have struggled over the number, knowing it is not correct. The size of the city does not justify this amount of people.

And so they back-interpret the words to mean “innocent people” meaning children who have not participated in the sins of the city. That is without basis, and it is not supported by Scripture which teaches inherited sin in all people. When the Lord destroys a city, he makes no distinction between young and old. But how else to explain the obviously incorrect number and translation?

Rather than referring to those in Nineveh, it is speaking of the twelve tribes of Israel. As soon as Sergio said, “This doesn’t say 120,000, but 12 with a descriptor attached to it, the entire passage fell into place. The phrase is comparative, not descriptive. In other words, the city of Nineveh, capital of, and thus emblematic of the great Assyrian Empire, is greater than the 12 tribes of Israel. This comparison continues in the final words of the book of Jonah…

*11 (fin) who cannot discern between their right hand and their left—and much livestock?”

Asher lo yada ben yemino lishmolo u-behemah rabbah – “…which no discern between their right hand and their left; and many ignorant fools.” This verse is set in contrast to Jonah 3:7. It is speaking of the people of Israel, not those in the city. In the giving of the law, the term “to the right hand or to the left” was spoken to Israel, indicating that they were to know what is right and to do it –

“Therefore you shall be careful to do as the Lord your God has commanded you; you shall not turn aside to the right hand or to the left.” Deuteronomy 5:32


This is repeated again in Deuteronomy 17 –

“According to the sentence of the law in which they instruct you, according to the judgment which they tell you, you shall do; you shall not turn aside to the right hand or to the left from the sentence which they pronounce upon you.” Deuteronomy 17:11

And it was repeated to them in the chapter of promised blessings and curses as well in Deuteronomy 28:14 –

So you shall not turn aside from any of the words which I command you this day, to the right or the left, to go after other gods to serve them.”

The people in the city were given the word of the Lord, and they discerned what was right immediately. Israel had been given the word of the Lord for hundreds and hundreds of years, and the record shows their continual failing to discern right from left.

And the record also shows one more thing about them which is realized in the words u-behemah rabbah, or “and beasts abundant.” This is speaking of the foolish people of Israel, not the animals of Nineveh. The entire passage is speaking metaphorically. The animals in Nineveh were adorned in repentance along with the people of the city. However, time and again, in the psalms, Ecclesiastes, and the prophets, the ignorant and foolish of humanity are compared to beasts –

“I was so foolish and ignorant;
I was like a beast before You.” Psalm 73:22

The passage in Isaiah 30 concerning the “beasts of the South” is speaking of the foolish people of Israel, and Peter uses the same term, “beasts,” in 2 Peter 2 when speaking of the foolish and perverse. Paul and Jude likewise use this terminology. Again, this is speaking of those in Israel who were ignorant fools.

The seemingly anticlimactic finish of the book of Jonah is, instead, a strong and resounding rebuke to the people of Israel. Correctly translated, it says, “And should I not pity Nineveh that great city, in which exists more than twelve myriads of man, who cannot discern between their right hand and their left, and many ignorant fools.” Israel failed to heed; Nineveh repented. It is a picture of Israel and the church. One rejected the Lord and His salvation, one quickly and decidedly turned to both.

Now, before we have these verses explained to us, I’d like you to note that in the story, God specially prepared four different things to guide or control Jonah. It says that He “appointed” a fish, a plant, a worm, and an east wind.

Each of these is a different agent of God’s creation – one a sea creature, one a plant, one a land creature, and one form of natural phenomena. In other words, the Bible is recognizing that God is sovereign over each of these aspects of creation. In essence, all of creation is at His bidding in order to accomplish His plans in the process of redemption. With that in mind we are ready to evaluate the meaning of the rather difficult verses found here in Chapter 4.

A fish to swallow a man at sea
A qiaqyon to cover that same man for some shade
A worm to destroy the qiqayon, it withered completely
Thus You destroyed what You once had made

And then a deafening east wind, it rages aplenty
While the sun beat down on the man’s head
There he sat in complete misery
There the man said he was better off dead

But is it right that he should be so upset?
Is it right to be so angry about the qiqayon?
The man says, “Yes!” “Certainly!” And, “You bet!”
But maybe he wouldn’t if he knew what was being shown

And so now we will look into what these things mean
Yes, now we will be shown was is meant to be seen

II. The Object Lesson Explained

Jonah has pictured both Christ and His work and Israel, here he is a picture of Israel, the people. Their history is being depicted in the object lesson given to him. In verses 1-3, Jonah was angry at the repentance of the Gentiles, wishing their destruction. In verse 4, he was asked, “Is doing good a reason for you to be furious?”

In order to wake him up, He is next given a snapshot of their entire history. Jonah, picturing Israel, went out to the east of the city. As I said, it is the place of exile. It is the place of wandering and the place of disobedience to God. It is the place where destruction comes from. Israel stems from Adam as do all people. All are in exile and are separated from God, Israel and Gentile alike.

There Jonah built a sukkah, a tabernacle. It is a dwelling place. Abraham was brought into Canaan by the Lord and lived as pilgrim, as did Isaac, and Israel. They established themselves as a people. Canaan the land, and Israel the people, became their own dwelling place and place of protection.

While there in the land, and even in Egypt, they dwelt as a people separate from the Gentiles. They simply lived and watched what would happen to the world living around them, just as Jonah did from his sukkah. But the Lord had more for them than a dwelling which they established.

In verse 6, Yehovah Elohim, the Lord God, prepared a qiqayon. It is the Law of Moses, prepared by the Lord God. This is why the full term Yehovah Elohim is used there. It is the covenant Lord who is the Creator God who established and oversaw it for them. He formed it as a protection over them. The Ten Commandments were given from Yehovah Elohim, the Lord God.

However, the name applied to this symbol tells all we need to know. The qiqayon, or state of vomiting vomit, was intended as a means of being restored to God, where life would result from death, if the law could be but fulfilled. The Lord said in Leviticus –

“You shall therefore keep My statutes and My judgments, which if a man does, he shall live by them: I am the Lord.” Leviticus 18:5

Paul cites this verse in Romans 10. But nobody could fulfill the law. And so God’s law was only given as a temporary measure, not as a permanent fixture. It was only a protection, a guardian, for Israel. Paul explains this in Galatians 3:23-25 (NIV) –

“Before the coming of this faith, we were held in custody under the law, locked up until the faith that was to come would be revealed. 24 So the law was our guardian until Christ came that we might be justified by faith. 25 Now that this faith has come, we are no longer under a guardian.”

The qiqayon was Jonah’s guardian; the law was Israel’s. This is why the term tsel, or shade, was used in both verses 5 and 6. Israel has built its own protection, but the Lord built a further one for them, there in the east, or in the place of exile and judgment.

However, the law was never meant to last. It was temporary and found an end in the tola. The question is, “Which is greater – the great shading qiqayon, or the worm?” Well, what does the tola picture. I asked Sergio that, and without batting an eye, he said, “Christ.” He had paid attention to the Exodus sermons. In the 22nd Psalm, a messianic psalm written by David which speaks of the work of the Lord, including His cross, we read this –

“But I am a worm, and no man; (tola)
A reproach of men, and despised by the people.
7 All those who see Me ridicule Me;
They shoot out the lip, they shake the head, saying,
8 “He trusted in the Lord, let Him rescue Him;
Let Him deliver Him, since He delights in Him!” Psalm 22:6-8

Concerning the tola, Henry Morris writes the following –

“When the female of the scarlet worm species was ready to give birth to her young, she would attach her body to the trunk of a tree, fixing herself so firmly and permanently that she would never leave again. The eggs deposited beneath her body were thus protected until the larvae were hatched and able to enter their own life cycle. As the mother died, the crimson fluid stained her body and the surrounding wood. From the dead bodies of such female scarlet worms, the commercial scarlet dyes of antiquity were extracted. What a picture this gives of Christ, dying on the tree, shedding his precious blood that he might ‘bring many sons unto glory.’ He died for us, that we might live through him!” Henry Morris

This is why the term ha’elohim, or “the God” was used to describe the preparation for the tola. The God, the personal God, personally attended to the preparation of the body for Christ to dwell in and accomplish His work. This is seen in Hebrews 10 –

“Sacrifice and offering You did not desire,
But a body You have prepared for Me.
6 In burnt offerings and sacrifices for sin
You had no pleasure.
7 Then I said, ‘Behold, I have come—
In the volume of the book it is written of Me—
To do Your will, O God.’” Hebrews 10:5-7

The tola came forth to do its work with specificity. It said, “as morning dawned.” It was “in the earliest dawn, before the actual sunrise.” That is the resurrection of Christ as seen in the gospels. Matthew says the women went to the tomb as the day began to dawn. John says that it was still dark when they saw the stone rolled away. Christ’s work was finished in His work on the cross, but it was proven so in the resurrection. The law was struck and died in that glorious moment.

From that time on, only judgment can result from remaining attached to the law. This is why vomit is always negative in the Bible with one exception, vomiting Jonah onto the dry ground. Jonah pictured Christ in death and resurrection. The grave could not hold Him and it literally had to spew Him out of its grasp.

However, the law, the state of vomiting vomit, still holds sway over those who rely on it. Peter, speaking of false teachers, including those who would set aside the grace of Christ and return to the law, are like dogs who return to their vomit. When they do so, only judgment can be the result.

This is seen next in the lesson with the east wind. This was prepared, not by ha’elohim, or “the God,” but rather simply by elohim. The personal connection to Israel’s God is lost. Now, they are under God’s judgment, and thus the definite article is dropped from the narrative.

This east wind is described with that exceedingly rare word which nobody has been able to adequately describe, but of which I correctly translate as “deafening.” I chose this because the root implies it, and because the symbolism is realized in Paul’s words to the Jews who rejected Christ. At the end of Acts, he cites Isaiah, saying –

“Go to this people and say:
‘Hearing you will hear, and shall not understand;
And seeing you will see, and not perceive;
27 For the hearts of this people have grown dull.
Their ears are hard of hearing,
And their eyes they have closed,
Lest they should see with their eyes and hear with their ears,
Lest they should understand with their hearts and turn,
So that I should heal them.”’ Acts 28:26, 27

And again, Isaiah, in a passage speaking of the coming Messiah, says this –

“Hear, you deaf;
And look, you blind, that you may see.
19 Who is blind but My servant,
Or deaf as My messenger whom I send?
Who is blind as he who is perfect,
And blind as the Lord’s servant?
20 Seeing many things, but you do not observe;
Opening the ears, but he does not hear.” Isaiah 4:18-20

Further, wind also symbolizes doctrine – both correct and false doctrine. The spirit of God directs proper doctrine, but man directs false doctrine. Paul speaks of this in Ephesians 4:14 –

“…that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting…”

In addition, wind symbolizes that which is temporary and vain. In the 78th Psalm, it is used to show that which is temporary –

“For He remembered that they were but flesh,
A breath that passes away and does not come again.” Psalm 78:39

Isaiah shows that the wind symbolizes that which is vain –

“Indeed they are all worthless;
Their works are nothing;
Their molded images are wind and confusion.” Isaiah 41:29

The Lord sent His east wind, the wind of judgment upon Israel. It is the time of their being cursed for rejecting Christ. It is the Gentile-led church age, symbolized by Nineveh’s repentance and turning to God. They are the offspring of God through the work of Christ, just as the name Nineveh means. It is a marvelous picture which is being developed for us to pay heed to and to understand.

The word for the east wind, kheresh, is tied directly to the kharishi, or “deafening” wind which Jonah experienced. The people had grown deaf to the Lord’s call because they clung to the law. The judgment of God’s raging and deafening east wind was a self-inflicted wound. And the next judgment follows along with that, the beating of the sun on Jonah’s head.

In the law, the Lord promised Israel to be the head, not the tail if they were obedient to Him. As they rejected Christ, they brought the curse down upon themselves. The Sun of Righteousness, Christ, instead of favoring them, beat down on their head. In response, what did Jonah do? He veiled himself even further. He wrapped himself in the law and added in the Talmud. Paul describes the veil –

“Therefore, since we have such hope, we use great boldness of speech— 13 unlike Moses, who put a veil over his face so that the children of Israel could not look steadily at the end of what was passing away. 14 But their minds were blinded. For until this day the same veil remains unlifted in the reading of the Old Testament, because the veil is taken away in Christ. 15 But even to this day, when Moses is read, a veil lies on their heart. 16 Nevertheless when one turns to the Lord, the veil is taken away.” 2 Corinthians 3:12-16

After the east wind, Jonah cried out that death was more preferable than life. He had clung to the law, a law which Paul describes as bringing death, because through it sin is made manifest. And when sin enters, death is the result. He explains this throughout his letters, but sums it up with these words –

“And we have such trust through Christ toward God. 5 Not that we are sufficient of ourselves to think of anything as being from ourselves, but our sufficiency is from God, 6 who also made us sufficient as ministers of the new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life.” 2 Corinthians 3:4-6

Jonah, typical of Israel, testifies that he would rather die under the law than live under the grace of Jesus Christ. This is why in verse 9 God, not the Lord of verse 4, asked, “Is doing good a reason for you to be furious because of the qiqayon?” The question is not asked from the covenant Lord Yehovah whom they have rejected. It is asked from God the Creator.

They are outside of the covenant and are being asked directly, “Do you find the ending of the law, which was accomplished by My Son, a reason to be furious?” Their answer, to this day, is Jonah’s response, “Yes, doing good is reason to be furious because of the state of vomiting vomit.” They believe they can fulfill the law and reenter God’s presence on their own.

Christ is rejected by them, and they are out of His favor because of this. This was seen in the contrast between Jonah and the sailors before he had his epiphany. The Gentile sailors had said –

“We pray, O Lord, please do not let us perish for this man’s life, and do not charge us with innocent blood; for You, O Lord, have done as it pleased You.” Jonah 1:14

However, the Jews said this at Jesus’ crucifixion –

“His blood be on us and on our children.” Matthew 27:25

The Gentiles had come to fear the Lord because of Jesus; the Jews had rejected Him because of Jesus. And so, they will have to endure many troubles before they are brought, once again, into covenant relationship through the New Covenant. Thus the object lesson ends and the Lord speaks his final words.

Yes, it is Yehovah, the covenant Lord, who completes the words of the chapter. He signifies that His pity has gone out to the Gentiles, represented by Nineveh, or “Offspring’s Habitation.” The Gentile world has become the Lord’s offspring through faith in Christ.

In His last words to Jonah, and thus to Israel, He notes Israel’s pity on the qiqayon, the law, which he says they have been unable to even perform. The word He spoke, amal, is used only by Solomon, and always to indicate the vain labor of man apart from God. His words concerning the qiqayon were that Jonah, representing Israel, was unable to perform, or fulfill. This is why that word was chosen. None could fulfill the law; none but Christ.

He next said that the qiqayon, the law, came up as a son of the night and it was destroyed as a son of the night. This is referring to its effects. It can bring nothing to light. But Christ can. This is why Paul says this in 1 Thessalonians 5:1-5 –

“But concerning the times and the seasons, brethren, you have no need that I should write to you. 2 For you yourselves know perfectly that the day of the Lord so comes as a thief in the night. 3 For when they say, “Peace and safety!” then sudden destruction comes upon them, as labor pains upon a pregnant woman. And they shall not escape. 4 But you, brethren, are not in darkness, so that this Day should overtake you as a thief. 5 You are all sons of light and sons of the day. We are not of the night nor of darkness.”

Only Christ, not the law, can make one a son of the day. The object lesson of the qiqayon, (the law) the tola, (the crucified Christ) and the ruakh qadim kharishit, (the deafening east wind) there outside of Nineveh, indicates that there are far more souls to whom His pity extends than just the 12 tribes of Israel who have been unable to tell their right hand from their left, and among whom are many ignorant and foolish beasts who willingly reject the grace which He has offered through His completed work on Calvary’s cross.

This is the lesson of the book of Jonah. This is what is revealed in the obscure, and wholly misunderstood, words of this precious, marvelous book. For us, it is either the law which kills, or the grace of Christ which makes alive. God showed grace to the Gentiles, the Jews wanted the law which Christ ended. They were angry at the ending of the law, but God’s grace has been extended to any and all who will receive it. If you do, you also will be vomited out of the grave some wonderful day, all because of the work of Christ Jesus.

———————————

But it was evil to [the] Dove (meaning Israel) exceedingly, and he was kindled with anger.

2 So he prayed unto Yehovah, and said, “I pray Yehovah, was not this what I said when I was still in my ground? Because it was so, I hastened to flee to the White Dove (Tarshish); for I know that You, God, are gracious and merciful, slow to get into a huff and abounding in covenant loyalty, and comforting concerning the evil.

3 And now Yehovah take, I pray, my soul. To me, it is for good my death [rather] than my life!”

4 And said Yehovah, “Is doing good a reason for you to be furious?”

AN OBJECT LESSON IN ALLEGORY AND METAPHOR

5 And [the] Dove (meaning Israel) went from the city and sat in the place of wandering and disobedience. And there he made a sukkah and sat under its protection, until he might see what would come to pass concerning the city.

6 And appointed Yehovah Elohim a qiqayon (meaning the law), and caused [it] to ascend over [the] Dove (meaning Israel), that it might be protection for his head, to deliver from his wickedness. [The] Dove (meaning Israel) concerning the qiqayon (meaning the law) was joyful whoppingly.

7 And appointed THE GOD a tola (meaning the crucified Christ) at the dawning of the next morning, and it struck the qiqayon (meaning the law), and it withered.

8 And happened as rose the sun (meaning the dawning of God’s new economy, the age of grace), and God appointed wind east deafening (meaning Israel could no longer hear). And struck the sun on the head of [the] Dove (meaning Israel), so that he veiled himself (meaning Israel had wrapped itself in the law). And begged with his soul to die. And said, “Good [is] my death than my life.

9 And said God unto [the] Dove (meaning Israel), “Is doing good a reason for you to be furious concerning the qiqayon (meaning the law)?

And [he] said, “Doing good is a reason for me to be furious, even to death.”

10 And said Yehovah, “You pitied the qiqayon (meaning the law) that you were unable to fulfill, and did not magnify; which a son of a night was, and a son of a night perished” (meaning the law brought nothing to light).

11 And I? No pity over the Offspring’s Habitation? The city, the whopping? (referring to the Gentile world). Which exists more than 12 myriads of man (meaning the twelve tribes of Israel), which cannot discern between their right hand and their left (meaning transgressors of the law); and many ignorant fools (meaning the willfully disobedient).”

———————————

The book of Jonah, the Dove typifies the “mourning love” which God feels for the people of the world. So much so, that He was willing to step out of His heavenly abode and come walk among us. Let us cling to the grace of God which is found in Jesus Christ our Lord, and may the grace of our Lord Jesus Christ be with you all. Amen.

Closing Verse: “For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, 19 for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God.” Hebrews 7:18, 19

Next Week: Leviticus 1:1-4 We hope you will find this new book fun… (The Burnt Offering, Part 1)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if a deep ocean rages against you and is ready to swallow you up, He can send delivery to you in the most remarkable of ways. So follow Him and trust Him and He will do marvelous things for you and through you.

The Law and Grace – An Object Lesson

So Jonah went out of the city and sat
On the city’s east side
There he made himself a shelter and sat under it in the shade
Till he might see what would become of the city
What would the Lord decide?

And the Lord God prepared a plant
And made it come up over Jonah assuredly
That it might be shade for his head
To deliver him from his misery

So Jonah was very grateful for the plant
But as morning dawned the next day
God prepared a worm
And it so damaged the plant that it withered away

And it happened, when the sun arose
That God, a vehement east wind prepared
And the sun beat on Jonah’s head
So that he grew faint; thus he fared

Then he wished death for himself, and said
“It is better for me to die than to live; I’m better off dead!”

Then God said to Jonah
“Is it right for you to be angry about the plant?”
And he said, “It is right for me to be angry!
Even to death! So, Jonah continued his rant

But the Lord said
“You have had pity on the plant, an insignificant plight
For which you have not labored, nor made it grow
Which came up in a night and perished in a night

And should I not pity Nineveh, that great city
In which are more than a giant herd or flock
One hundred and twenty thousand persons
Who cannot discern between their right hand and their left
And much livestock?”

Lord God, thank You for grace; glorious grace
Thank You for fulfilling what stood opposed to us
Thank You for turning towards us Your marvelous face
As we behold our Savior, our precious Jesus

And Lord, we pray for those who still choose
To cling to the law which is dead; withered away
Open the eyes of Israel, all of the Jews
Call them back to Yourself, this we pray

And for any others who have left Your grace
Clinging to the law in a hope it will please
Turn them away from that terrible place
And to reconciliation through Christ
Who alone can Your wrath appease?

Lord God, thank you for this wonderful book
Jonah! What a marvel to have studied it
Into every detail possible we took a look
And to You our thanks and praise we now submit!

Hallelujah to Christ our Lord!
Hallelujah for Jonah, a marvelous part of Your superior word!

Hallelujah and Amen…

Jonah 3:1-4 (The Sign of Jonah)

Charlie Garrett Jonah (Written), Old Testament, Sermons , , , , , , , , , , , , , , , , 0 Comment

Jonah 3:1-4
The Sign of Jonah


Why did Jonah decide it was better to just go to Nineveh?
A: He learned that he couldn’t trust the ocean. There was just something fishy about it.

I’m sure you’ve heard the term, “God is a God of second chances.” Although it sounds a bit cliché, it really is the truth. I know I’ve been given second, third, and fourth chances in my life, and I’ll bet that in eternity I’ll see where the Lord intervened in my on-going trek in a million ways I never realized. Surely we all will see it the same way.

Things surround us that we don’t even know are there, and which would otherwise be where we meet our end. This kind of thing is seen in movies all the time. In the movie Next with Nicolas Cage, he plays the part of a Las Vegas magician, and he has a secret which others are unaware of.

He can see a few minutes into the future. By seeing what is coming, he can the make adjustments in the surrounding events so that what would have happened would then be prevented and a new course in time would occur.

Although well into the realm of science fiction, it is not at all improbable that events in our lives are also affected by those who know what an outcome would otherwise be. They then work to ensure that the plan God has laid out is what will ultimately happen. Does that sound improbable?

Well, it may sound fantastic, but it is in accord with the word of God. We read in Hebrews 13:2 “Do not forget to entertain strangers, for by so doing some have unwittingly entertained angels.” What is that verse speaking of?

Well, as a sort of pun, I gave an idea to a Christian artist who used to do a daily comic on things in the Bible. My suggestion was to draw a guy named Harold who is so clumsy that the angels would follow him around. They would laugh at him always tripping, or flubbing up, and thus they would be entertained by him. Poor Harold.

However, that is not what is being spoken of here. Instead, it is speaking of us, our conduct, and how it is being monitored by angels. It may be as tests of our faith and character, not in the sense that God needed to know about that. Rather, it is in the sense of building up our faith and in strengthening us in our spiritual lives.

It may also be in the sense of redirecting our very actions in order to effect a change in what would otherwise have occurred. If we unwittingly entertain angels, it means that they have entered our presence for a reason which we were otherwise unaware of, and this entry has now redirected the fabric of what our lives would have been.

We’re not alone, and God is actively working to save many people alive. He works through nature, He works through angels, and He’s worked personally in other ways for each of us – whether we acknowledge it or not.

In my case, at least as far as salvation is concerned, He sent a couple of Jehovah’s Witnesses to me in the store I owned. Regardless of the source – they were certainly not angels – He was able to use people not even in His own fold to bring me to the point where I determined to read the Bible and find out whether its claims were true or not.

They are, and I was graciously not only granted salvation, but also relief from the clutches of those who would keep me from it, meaning the very people who came to tell me of their twisted version of His word. Surely angels were there in that store, directing me unwittingly toward the Lord and away from the deception of the JW’s. I was given a second chance at life that day. In the case of Jonah, he was given a second chance too. In his opening commentary to Jonah chapter 3, Matthew Henry says –

“See here the nature of repentance; it is the change of our mind and way, and a return to our work and duty. Also, the benefit of affliction; it brings those back to their place who had deserted it. See the power of Divine grace, for affliction of itself would rather drive men from God, than draw them to him. God’s servants must go where he sends them, come when he calls them, and do what he bids them; we must do whatever the word of the Lord commands.” Matthew Henry

We will get a bit of repetition from a previous sermon today concerning what is, in fact, the sign of Jonah. I’ll explain a couple of reasons for repeating this at that time, but if for no other reason, repetition helps solidify things in our memory bank. Also, repetition helps solidify things in our memory bank. I hope you will remember that .

Text Verse: Take words with you, And return to the LORD. Say to Him, “Take away all iniquity; Receive us graciously, For we will offer the sacrifices of our lips. Assyria shall not save us,
We will not ride on horses, Nor will we say anymore to the work of our hands, ‘You are our gods.’ For in You the fatherless finds mercy.” Hosea 14:2, 3

Whether a fatherless child, a disobedient nation of covenant people, or a great city filled with pagans who have filled their lives with wickedness and idolatry, the Lord can and will be merciful to those who turn away from their wickedness. This is the lesson to be found in the 10 verses of Chapter 3, and it is a lesson which permeates all of Scripture. Yes, it’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. According to the Word of the Lord (verses 1-3)

Now the word of the Lord came to Jonah the second time, saying,

vay’hi devar Yehovah el yonah shneit lemor – “And came word Yehovah unto Jonah second saying.” The words are practically identical to Jonah 1:1. Only the words “son of Amittai” are replaced with the word “second.”

We know now which Jonah is being referred to, and so the relationship to his father is unnecessary. And we have been with him on his wayward journey, and so the word “second” reminds us that he could have avoided all of the misery of the previous chapters if he had simply been obedient at the first.

There would be no stink of fish guts on him, there would be no need for fresh clothes, and the guilt of the memory of having been first disobedient to the Lord and to his calling would not haunt his memory in the years to come.

But these things were necessary in order to give us the pictures of Christ which we have so far seen. They were also necessary to bring about the salvation of those pagan salty sailors who had now found the one true God and had received His grace.

It should not be without note that a later apostle had also been out of the Lord’s favor and was eventually restored. Peter, or Simon son of Jonah, had followed a wayward path, but he too was reinstated into a right relationship with Christ. In both cases, the name Jonah has been introduced to show this, and to teach us a lesson concerning God’s sovereignty and His mercy.

Whether Jonah himself, or Simon bar Jonah, meaning the Apostle Peter, the vacillating of the dove’s flight was seen in both, and yet, they both met the end which was determined by the Lord. What marvelous pictures of Gentile redemption are seen in Jonah of the Old Testament, and what marvelous truths of Israel’s final redemption are seen in Simon bar Jonah’s of the New Testament!

Between the writings which surround these two men, both Jew and Gentile are shown a great and enduring hope which is realized in the Messiah of the Jews, and who is also the Christ of the Gentiles. In Him, there is hope enough for all.

Concerning this verse now, some scholars go into great detail, speculating that Jonah went down to Jerusalem to sacrifice to the Lord and pay his vows in order to be restored before going to Nineveh. Such commentary is completely unnecessary and is without any merit. The record is left simple and direct.

The narrative goes directly from the end of chapter 2 with the vomiting of him onto the dry land right into the second call of the Lord for him to get about his business in Nineveh. Jonah had been given a commission, he was disobedient to it, he suffered because of it, and he has now been given the commission again. The insertion of such comments only detracts from the simple and beautiful narrative which we have been presented.

2 “Arise, go to Nineveh,

qum lek el Nineveh– “Arise go unto Nineveh.” It is the exact same words as Jonah 1:2. As we saw, Nineveh was founded by Nimrod and was located on the east bank of the Tigris River. In and shortly after the time of Jonah, it was at its zenith in power and glory.

The name Nineveh, to a Hebrew, would mean “Offspring’s Habitation.” It is to this city, filled with Gentiles, that Jonah is directed once again to go to. If you remember, on his first call, he opted instead to go to Tarshish which means something like “White Dove,” or “Dove White.”

The characteristics of Nineveh, or “Offspring’s Habitation,” seemed unsuitable to his tastes, whereas Tarshish had at least a semblance of familiarity to him. Why would this be? Aren’t they both just Gentile nations who are equally unworthy of his presence as a Jew? Well, not exactly. Tarshish was a descendant of Japheth, the oldest son of Noah, and the one who was given a like-blessing to Shem with the words –

“May God enlarge Japheth,
And may he dwell in the tents of Shem;
And may Canaan be his servant.” Genesis 9:27

On the other hand, Nineveh was a city built by Nimrod, a descendant of Ham, Noah’s youngest. He received no such blessing. He had done something perverted to his father, and so his father withheld any blessing upon him, and instead cursed Ham’s own youngest son, Canaan.

Jonah saw it better to flee to one who would dwell in the tents of Shem, than to preach the Lord’s repentance to a line of such disgraceful people as those in Nineveh. Surely the Lord had forgotten such a simple thing!

Jonah had been confident that it was better to go to Tarshish than to Nineveh. Tarshish, being a son of Japheth, was far more tolerable to him than was a descendant of Ham. Like the Jews decisions about meals even today – anything but Ham. However, he is now, once again, directed to be on his way, even if it means dining with Ham – perish the thought!

2 (con’t) that great city,

ha’ir ha’gedolah – “the city, the whopping.” Again, these are the exact same words as Jonah 1:2. It may appear superfluous that such a descriptor would be used a second time, but it is not. One might think the Lord would simply say, “Arise, go to Nineveh” and leave it at that. However, the repetition is given to highlight several things.

First, it is intended to accentuate the superlative greatness of the city. In so doing, and in the message that is being sent to it, the surpassing greatness of the Lord is then actually highlighted. If this city is so great, and the Lord is calling it to repentance or destruction, then the greatness of the Lord is actually what is on display.

Secondly, it is a reminder to Jonah of the importance of his message. Within a city are people. If the city is to be destroyed, the people will, likewise, be destroyed. The care of the Lord for these Gentiles then is being highlighted by the greatness of the city itself.

Thirdly, highlighting the city’s greatness is intended to bolster Jonah’s resolve in what lies ahead. The magnitude of the commission he has been given could be a source of fear within him, but because the Lord has highlighted it in advance, Jonah is given the assurance that the way has already been paved for him. It is the Lord and His word which will break open that which should be broken open.

And fourthly, if such a great city is to be called to repentance and it does not respond and is destroyed, why would the lesser cities of Israel be spared for their similar waywardness? And if such a great city is to be called to repentance, and if it then responds and is not destroyed, then how much greater should the judgement upon the cities of Israel be when they fail to likewise respond? Remember these questions, because they bear directly on Chapter 4.

Israel had been given the law, and with that law came greater, not lesser, responsibility towards the Lord. The law which they possessed was not a buffer from destruction, but it rather highlighted that destruction was due if they ignored it. As Jesus said in Luke 12:47, 48 –

“And that servant who knew his master’s will, and did not prepare himself or do according to his will, shall be beaten with many stripes. 48 But he who did not know, yet committed things deserving of stripes, shall be beaten with few. For everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more.”

Repeating the term, “that great city” is not superfluous at all. Instead it is key to understanding much of what is going on elsewhere in Scripture. And in connection with that key is the fact that all of this story actually centers on Israel, even though they are never once mentioned in the entire book. Israel is the focus.

How marvelously evident that will be when we come to the final chapter, the final paragraph, and yes – even the final sentence of the book of Jonah. Israel was, is, and will be the overall focus of God’s attention in redemptive history, and yet due to their actions, all highlighted by disobedient Jonah, the Gentiles are graciously given the chance at repentance and entry into the commonwealth of Israel. Marvelous! Marvelous indeed!

2 (con’t) and preach to it the message that I tell you.”

viqra eleha eth ha’qeriah asher anokhi dober elekha – “And cry to the crying that I am about to speak unto you.” There is a change in the words here from Jonah 1:2. There it said, u-qera aleha. Now it says viqra eleha. The first cry, aleha, is against Nineveh, this now is a cry, elehah, or unto Nineveh. Why has the Lord done this?

The reason for the change is not stated, and commentators, if they comment at all, give no valid reason. The Greek translation of the Old Testament translates them both the same. Either way, the words of the Greek Old Testament use close parallel words to those of the Hebrew which are then given their full weight and understanding in the New Testament.

The word qeriah, or “cry of proclamation,” is used only this once in the entire Bible. However, its root, qara, meaning to call or proclaim, is a commonly used word. Jonah, was to be a herald with a specific message, one of repentance. I would suggest that the new and unique terminology is based on what has already occurred.

He is to cry unto, rather than crying against Nineveh, and he is given this special type of crying unto them because of the sudden and complete change in the sailors of chapter 1. Unlike the covenant people of Israel, who were given a continuous crying from countless prophets, and yet they continuously rejected the word, the Gentiles had been given a short and succinct message… and they had accepted it.

If they were so quick to respond, the pattern might surely be expected for other Gentiles as well. Could it not? And so instead of crying out against Nineveh, Jonah is now instructed to cry out unto Nineveh. And the cry will be one of expectation in a positive change in the people.

John the Baptist was such a crier, as was Jesus Himself. And Jesus, while instructing the people, brought up the very cry that He had given to Jonah to proclaim many generations before. In Luke 11, we read His words –

“And while the crowds were thickly gathered together, He began to say, “This is an evil generation. It seeks a sign, and no sign will be given to it except the sign of Jonah the prophet. 30 For as Jonah became a sign to the Ninevites, so also the Son of Man will be to this generation. 31 The queen of the South will rise up in the judgment with the men of this generation and condemn them, for she came from the ends of the earth to hear the wisdom of Solomon; and indeed a greater than Solomon is here. 32 The men of Nineveh will rise up in the judgment with this generation and condemn it, for they repented at the preaching of Jonah; and indeed a greater than Jonah is here.” Luke 11:29-32

Jonah’s qeriah here in the Hebrew, or kerygma, as it is called in the Greek, was a “cry of proclamation” for repentance. The response to his cry, is set in stark contrast to that of Jesus’ greater cry to the people of Israel.

In both instances, it is the word of the Lord which is proclaimed. In the case of Jonah, he is to call out the words which the Lord would put into his mouth. In the case of Jesus, they are of the same Source. The words He spoke are the words of the Lord, because He is one and the same Lord who first sent Jonah to speak by putting His words into the prophet’s mouth.

Again, we are seeing this remarkable contrast between Israel and the Gentiles being highlighted in these subtle nuances which one would never see unless we really took the time to evaluate every word and every detail.

3 So Jonah arose and went to Nineveh,

va’yaqam yonah va’yelek el Nineveh – “So arose Jonah and went unto Nineveh.” The words are in direct contrast to Jonah 1:3. “So Jonah arose to flee,” is now, “So Jonah went.” The Lord told him to arise, and he arose.

He was instructed to go to Nineveh, and he had fled to Tarshish. Now he is instructed to go to Nineveh, and to Nineveh he goes. The smell of the inside of the great fish was probably still clinging to him, and he wanted no more of that.

What the Lord wills is what will be. Jonah had learned a lesson that many of us still stubbornly refuse to learn. We can buck against the word of the Lord, but it is we who will ultimately pay the price for doing so. In the end, His will is what will be realized. Jonah’s willingness to disobey is turned into a willingness to obey.

3 (con’t) according to the word of the Lord.

kidbar Yehovah – “according to word Yehovah.” This is the last of 33 times this phrase is used in the Bible. It is usually associated with obedience, but it is occasionally used in conjunction with the fulfillment of a prophecy based on the consequences of disobedience. Sometimes it’s used in conjunction with the necessity to obey difficult issues, such as destroying life.

Again, the words are directly contrasted to Jonah 1:3. There it said, “from the face of the Lord.” Now it says, “according to the word of the Lord.” The words of these opening verses in each chapter are precisely stated to show us the contrast between futile disobedience, and resolute obedience.

Yehovah has spoken, and Jonah understands that His word is to be accepted and acted upon. Though Jonah is a prophet of God, receiving the word of the Lord directly, he is no different than Israel who was directly given the word of the Lord. Like Jonah, they bucked against the word, and they were exiled in order to bring them into conformity with that word.

Here Jonah is Israel being called from disobedience to obedience. And so, astonishingly, his rebellion and time in the fish is not only a picture of Jesus and His cross as we saw in the past two sermons, but it is also a picture of Israel while under punishment for rejecting the word of the Lord.

They were cast among the sea of chaos, meaning the stirred up Gentile nations and they were counted as dead to the world. And yet, they were sovereignly protected as a people during that time, keeping them alive despite their disobedience, just as Jonah was protected in the fish’s belly.

They were kept safe for two days, or two thousand years, and they were restored to the dry land, meaning Israel, at the dawning of the third day, or at the beginning of the third millennium. This is seen pictured in the words of Hosea where a day is reckoned a thousand years –

“Come, and let us return to the Lord;
For He has torn, but He will heal us;
He has stricken, but He will bind us up.
2 After two days He will revive us;
On the third day He will raise us up,
That we may live in His sight.” Hosea 6:1, 2

And yet now, Jonah is also a type of Christ who had to do the calling of the Gentiles Himself, because Israel refused to do it as was their duty. Only the true Israel, Christ, performed according to the word of the Lord without wavering.

As far as obedience to the word, can we expect any less from the Lord today? We have the entire body of Scripture speaking out to us, asking us to be obedient to it. It is the same word, having come from the same Source. Such directed actions as exile or being swallowed by a fish may not happen to us, but consequences for failure to heed are no less sure to come in their due time.

3 (con’t) Now Nineveh was an exceedingly great city,

v’nineveh hayetah ir gedolah l’elohim – “And Nineveh existed as city whopping to God.” Most translations follow the Hebrew as indicating this in the past tense – “Nineveh was an exceedingly great city.” This is not incorrect, but it leads to the impression that the account may have been written after the time of Jonah when it has already declined in power, or even after it was destroyed.

However, the past tense in Hebrew is not expected to be taken in that way. The word used simply means “to become” or “come to pass.” It was a great city, not because it once was, but because it had come to pass that it was so. The past tense expresses the reality of the city’s nature from the time that it became great.

The meaning of the term the Bible uses to describe the city, gedolah l’elohim, or “whopping to God,” is debated, but it is not really difficult to determine. Greatness before God, as the Bible states it, can be divided into two categories.

Terms like, “the mountains of God,” or “the cedars of God” give the idea of the greatness of what God has created. Such mountains or trees are examples of the handiwork of God which demonstrate His immense ability to create.

And then there is that which is under the eye and attention of God. Even today, we hear terms like, “He is a great man of God.” We understand that such a person bears the scrutiny of God, and excels before Him. Nineveh was this way as a city. It wasn’t just a great city in the eyes of men, but it was a great city in the eyes of God.

In Revelation, Jerusalem is called a great city – both the earthly and the heavenly Jerusalem. Likewise, Babylon is termed a great city numerous times. Both are great before God, because they bear His scrutiny. Nineveh is not merely a great city before men, but it is also such before God. Its size and its status brought it to His eyes…

3 (con’t) a three-day journey in extent. 

mahalakh sheloshet yamim – “Journey three days.” The word mahalakh, or journey, is used but four times in the Bible. Two of them are in Jonah 3:3 and 3:4. It indicates a passage or a distance. In the case of Nineveh, Matthew Poole states that it was…

“…the greatest city of the known world at that day; it was then in its flourishing state greater than Babylon, whose compass was three hundred and sixty-five or three hundred and eighty-five furlongs, but Nineveh was in compass four hundred and eighty, her walls a hundred feet in height, and broad enough for three coaches to meet and safely pass by each other; it had fifteen hundred towers on its walls, and these towers two hundred feet high; and one million and four hundred thousand men employed continually for eight years to build it, if our author be not mistaken.”

If it was 480 furlongs, or about 60 miles in circumference, and a day was about a 20 mile walk, then the Bible is saying that it would take three days to walk around it. The city is known for its size in this manner, not in regards to what will be said in the next verse.

Yet forty days and you shall see your last
I have stated that your wickedness is at an end
On you, my fiery coals I will cast
Upon you my fury and wrath I will send

Your wickedness has come up before me
It stands and confesses against what you have done
You will be destroyed for this; so shall it be
You have exalted yourself, but you are the lowly one

Be prepared, for it comes soon enough
Unless you repent; yes I will grant you reprieve
But your heart is hard, your stubborn will is tough
Turn now and repent; turn now and believe

I long to have compassion upon you
If you repent, so I shall do

II. A Word to Nineveh; A Sign to Israel (verse 4)

4 And Jonah began to enter the city on the first day’s walk.

Va’yakhel yonah lavow ba’ir mahalakh yom ekhad – “And entered Jonah into the city, journey day one.” If the city’s walls were a three-day walk, one could walk its diameter in a day. But it would make no sense to enter the city and walk right to the other side. Instead, his walk within the city would be according to the size of the city, walking around it and proclaiming his message.

The words then basically mean, “Jonah entered the city, walking through it for a day.” Wherever he was, that was where his proclamation was made. The word “journey” mentioned in verse 3 is simply given to explain the great size of the city. The journey of verse 4 is not expected to be tied into the size of the city, but into the time of Jonah’s proclamation.

*4 (fin) Then he cried out and said, “Yet forty days, and Nineveh shall be overthrown!”

va’yiqra va’yomar owd abarim yom v’nineveh neh-paket – “And cried and said, ‘Yet forty days and Nineveh shall be overthrown.’” Just five words; words of terror… but also words of grace. There is no reason to think that Jonah said anything more than these five words. He simply called it out as a statement of fact. And what could have more of an effect than this?

A Hebrew had come all the way from a foreign land to walk around the city and make a single proclamation to the people. If he wanted to die, it would have been a lot easier to just jump off a mountain. If he wanted security, he could have simply stayed in Israel. If he was a Jew, then he wasn’t an Assyrian, and therefore he had no reason to proclaim a lie to the people.

If he had stopped to debate, they would have had a reason to harden their hearts. If he had said more, the message would have become confused. The chosen person is the perfect person to carry the message, and the chosen words are exactly what was needed to effect the change in the hearts of the people. The call itself was all that was needed to prompt them to consider the truth of the message. It is a lesson for us to keep the gospel simple.

The word he uses is the same as that which was recorded for the destruction of Sodom and Gomorrah. It is a story that permeated Hebrew culture as the epitome of what it represented. If any in Assyria knew the culture, they would then also know the meaning of the word.

As far as the allotted time-frame, forty days is given as a time of probation. If the message took hold, then there would be a turning to God and, hopefully, no destruction. If the message failed to stir the people, only destruction could result.

This then is the sign of Jonah. I explained this in an earlier sermon. The sign is not Jonah’s time in the belly of the fish. There is nothing in Scripture to even hint that they knew of what happened to Jonah, and what Scripture says is all that matters. Rather, as Jesus clearly states in the Gospel of Luke, the preaching of Jonah is the sign, just as Jesus’ preaching to the people was the sign.

Jonah preached and promised destruction in 40 days. Jesus preached and promised destruction as well. It was realized in a year-for-day based on Jonah’s words, of which Jesus alluded to. This also happened in Moses’ time with the spies who returned with a bad report. They rejected the word of the Lord, and they were sentenced a day for a year of punishment.

As I said in the earlier sermon, it appears that Matthew is saying that the sign of Jonah was that of him being in the belly of the fish for three days and three nights. And all along, almost all scholars have passed this along as being the case. This is because after saying this, He said He would be likewise in the belly of the earth.

In other words, with a cursory look at the narrative, the sign seems to be is His death and resurrection. But Luke leaves out both the timeframe and the entire account of the fish. When he does this, he clears up the context – that the sign of Jonah is his preaching, and what that preaching stated… that destruction was decreed in 40 days. Looking at these verses in their proper light clearly shows that the preaching to the Ninevites was the sign. We saw that in Luke 11 which I cited earlier.

The sign of Jonah is the preaching, which if rejected, would lead to destruction after 40 days. The resurrection simply bears witness to the truth of Jesus’ preaching, which was to an already unbelieving people.

Jesus’ words of the kingdom and of repentance to “this generation” are the ultimate sign to them. Other prophets spoke in the name of the Lord, but Jesus spoke in His own name, and under His own authority as the Son, and so – “indeed a greater than Jonah is here.”

The warning to repent or be overthrown turned out to be a day for a year, just as it was in the Old Testament. When Israel disobeyed in the wilderness, they were given a day for a year punishment for every day that the spies were gone. It was 40 days, and thus 40 years of punishment.

In Ezekiel chapter 4, he was told to lay on his right side for 40 days signifying a day for a year of punishment for Judah. He was told to do the same for his left side, but for 390 days. It was a day for a year for the house of Israel. Together, they form the basis for the return of Israel in 1948.

In forty years after Jesus’ words, a day for a year, Israel was destroyed and carried away exile. The Romans came in and did what Nineveh will be spared of. God’s judgment would fall heavy upon them for failing to repent, receive their long-awaited Messiah, and conform to the will of God which is found in the finished work of Jesus Christ. For this reason, Jesus said to the people –

“Therefore, indeed, I send you prophets, wise men, and scribes: some of them you will kill and crucify, and some of them you will scourge in your synagogues and persecute from city to city, 35 that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zechariah, son of Berechiah, whom you murdered between the temple and the altar.36 Assuredly, I say to you, all these things will come upon this generation.” Matthew 23:34-36

The word of God, spoken to Israel in fulfillment of Scripture, and under the full authority of the Messiah who had been promised since the very beginning of man’s time on the planet, was the sign. The resurrection simply proved it.

Now with having heard this explanation for the second time, hopefully it has sunk into your mind in several ways. First, we are to know what the sign of Jonah is – in a predictive sense, in a literal sense, and in a fulfilled sense.

Secondly, if the sign of Jonah which Christ Jesus spoke of occurred more than 400 years before His coming, and it was then fulfilled 40 years after His warning, exactly as He had stated – and as recorded history, both biblical and extra-biblical – has borne out, then shouldn’t we be confident in all of the other words which the Lord has spoken?

Shouldn’t we be willing to accept the full counsel of Scripture as literal and true? The Lord promised destruction and exile for Israel, yes – it is true, but He also promised return and restoration for them as well. Is it too hard to accept that just as undeserving Nineveh was given a warning leading to repentance, that Israel could likewise be restored to God’s favor?

Should we so adamantly speak against the rebellious Jewish people simply because they are rebellious? Or should we look to God’s longsuffering nature as an amazing testimony that He is willing to go to even the greatest lengths of all to restore those He has called and placed His name upon?

While we stand, pointing our fingers at Israel and railing against them, can’t we look back on our own time before Christ and realize that we too were His enemies – cut off and condemned? We too were without hope, and we weren’t even of His promised people. How much more then should we be willing to praise God for His mercy upon us, and upon Israel – both equally undeserving before His eyes!

For the undeserving, there are just two avenues that can be taken. The first is to accept God’s provision as He determines, or to face God’s wrath as He has proclaimed. In the end, it is the wrath that all deserve. Nobody deserves mercy, and grace is out of reach except as offered by the one who bestows it.

How unfair God is that He would dare to judge the world! But no! How undeserved is not being a part of that judgment! And that time of judgment is at hand. First, it is at hand for every person who is but one heartbeat away from their end. Not one of us knows our pre-appointed hour, but it is on its way.

Secondly, it is at hand for the world as a whole. I am sorry to tell those who mock at God’s right to judge, but the book is written, the word stands firm, and the great Day of His wrath is at hand. The prophecies of restoration to Israel have begun.

Their arrival in the long desolate land is the key to both the destruction and the restoration, and by God! – they are back in the land, setting the stage for each to come about. And so be warned, whether through death of natural cause, or through an explosion of God’s wrath on humanity not seen since the flood of Noah, we are all going to meet our Maker.

Before our day arrives, we have been offered… grace – unmerited favor – just as Nineveh has been offered. Destruction is prophesied, but peace and restoration is available. And it is found in the righteous Judge of all mankind, Jesus Christ. Let us not be found with a verdict of “guilty” on that day. But rather, let us accept the grace and be pardoned of every misdeed through the blood He shed, which alone can purify and restore the guilty soul.

Closing Verse: “But, beloved, do not forget this one thing, that with the Lord one day is as a thousand years, and a thousand years as one day. 9 The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance.” 2 Peter 3:8, 9

Next Week: Jonah 3:5-10 This coming sermon will be a wonderful feast… (From the Greatest to the Least) (8th Jonah Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if a deep ocean rages against you and is ready to swallow you up, He can send delivery to you in the most remarkable of ways. So follow Him and trust Him and He will do marvelous things for you and through you.

The Repentance of Nineveh

Now the word of the Lord came
To Jonah the second time, saying
“Arise, go to Nineveh, that great city
And preach to it the message that I tell you; one I am relaying

So Jonah arose and went to Nineveh
According to the word of the Lord
Now Nineveh was an exceedingly great city
A three-day journey in extent for it to be explored

And Jonah began to enter the city
On the first day’s walk, the Lord’s word he made known
Then he cried out and said
“Yet forty days, and Nineveh shall be overthrown!”

God has shown us in His precious word
That being obstinate towards Him can only harm us
Instead, we need to bow to our glorious Lord
Giving honor and respect to Christ Jesus

Help us in this Lord, this we implore
Our hearts are so easily turned away
Give us of Your Spirit to overflowing and even more
So that we will bring honor to you always, yes every day

And to You we give all of our highest praise
And to You we shall look for eternal days

Hallelujah and Amen…

Jonah 2:5-10 (Salvation is of the Lord)

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Jonah 2:5-10
Salvation is of the Lord

  1. Why should we be encouraged by the story of Jonah and the great fish?
  2. Because Jonah was down in the mouth, but came out all right.

We’ll finish chapter 2 in our sermon today. When looking back on all that has happened, and what is coming today, we can see a pattern repeated many times since. Jonah was called, he fled, he was punished, and he was restored.

If we take a careful look at our own Christian lives, we can probably find many times where this same pattern has been played out in us, and so let’s not be too hard on either Jonah or ourselves as we read his story. We generally follow a course on whatever motivates us.

I didn’t really pursue an education until I was 36. And the reason I did so was because I was motivated towards a desire. I wanted to become a preacher, and the pastor of the church I was at would not ordain me until I got a degree. That is what motivated me. Since then, I’ve followed that course because I am still motivated by it.

Jonah previously followed one course because he was motivated in a certain direction. He, like a dove, will change his course and follow another direction because he is properly motivated to make that change. And so we should, even before looking at today’s verses, think on what motivates the Lord.

Really, think about it. He set out on a course of action because He was motivated to do so. God was under no obligation to save anyone. However, if He was to save anyone, His perfect attributes necessitated that He follow a certain course of action in order to accomplish this task.

That course of action could only end in one way, the sacrifice of Jesus Christ. Believe it or not, He chose this path because he was motivated to do so. God willingly chose to create man, and then to pursue a path which led to uniting with his creation and dying on a cross in order to redeem the man He had created. That is true motivation! And that is what is pictured in all the rest of the verses of Jonah today.

If that doesn’t humble you… I mean if you are unmoved by the fact that God did what He did because of His love for you, then I can’t imagine what else could ever stir your soul. Jesus Christ is called the Lamb slain from the foundation of the world because God was motivated to redeem the man who He knew… He knew would rebel from Him.

And the entire process of this redemption is centered on one thing and one thing alone, that.precious.Lamb. Jesus Christ was waiting in the wings from the first utterance of creation to accomplish His mission. Fallen man must be saved, and only a Man who is not fallen could do the saving. Thank God for Jesus Christ.

Text Verse: “The Lord is my strength and song,
And He has become my salvation.” Psalm 118:14

The psalmist said that the Lord is his strength and his song. That is fantabulous. He rejoices in the Lord which is a great thing to do. But he also says that the Lord has become his salvation. It’s a play on words because the word “salvation” is a variant of the name of Jesus, which means “salvation.” We were being given a clue as to what God would do. He would become our Jesus, our salvation.

Jonah will tell us the same thing today as well. He was a goner and the Lord rescued him. When there was no hope at all, the Lord stepped in and saved the day. If you think that somehow you merit God’s favor, or that He is under some type of an obligation to save you, think again.

The Lord did not need to send a fish to save Jonah, but once He did, nothing could prevent Him from safely reaching the shore. The symbolism of the fish is an integral part of the plan of the Lord, and the motivation of the Lord is what made it possible.

Personally, I can’t wait to see what it all means. Just what is being pictured in these final six verses of Jonah chapter 2? Well we won’t find out unless we get started. It is all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Death and Resurrection (verses 5-8)

5 The waters surrounded me, even to my soul;

aphaphuni mayim ad nephesh – “Compassed about me waters to soul.” Jonah 2:5 and a portion of 2:6 provide us with more vivid descriptions of the danger and distress which he faced. These will then be followed again by a note of deliverance.

The word translated here as “surrounded” is a completely different one than that used in verse 3. There it was savav, a much more common word. Here it is aphaph. This is the last of five times that the word aphaph is used in the Bible. It means to surround or encompass. Whereas the waves of verse 3 surrounded Jonah, swirling about him, the intensity of his situation has now increased greatly. The waters themselves have hold of him and fully surround him, to his very soul.

He is, as the old saying relays, “going down for the third time.” His end is at hand. To draw in a breath would have meant his final end because the waters had fully encompassed him. The precious air which sustains life was no longer to be found, and just one inhale would mean the termination of his life.

Being confined to such a torture is the most terrifying sensation. If an animal is caught, it will chew off its own leg to get free. In 2003, Aron Ralston was climbing the canyons of Utah and got so stuck that he couldn’t free himself. After five days of trying every other possible solution, he carved his epitaph into the sandstone.

But then… in desperation he cut off his own arm in order to free himself. Eventually, he was rescued and taken for medical care. But Jonah didn’t have a knife and there was no helicopter flying overhead. At this point, he was probably considering his own obituary.

Interestingly, the first time the word aphaph was used was in 2 Samuel where David used the word metaphorically, but in a parallel way to Jonah’s words of this chapter. In David’s words, aphaph and savav are reversed to show the plight of his situation, which, though similar to Jonah, was not identical –

“When the waves of death surrounded me, (aphaph)
The floods of ungodliness made me afraid.
6 The sorrows of Sheol surrounded me; (savav)
The snares of death confronted me.
7 In my distress I called upon the Lord,
And cried out to my God;
He heard my voice from His temple,
And my cry entered His ears.” 2 Samuel 22:5-7

These words of David are then used again in the 18th Psalm. It is with certainty that Jonah used the words of the psalm to describe his own pitiful plight which literally came to pass, and which was similar to that which David had faced.

Along with that plight of David, he records another time where he faced such troubles, and which he metaphorically uses to describe his plight. Jonah certainly referred to these words as well –

“Save me, O God!
For the waters have come up to my neck.
2 I sink in deep mire,
Where there is no standing;
I have come into deep waters,
Where the floods overflow me.” Psalm 69:1, 2

Because these words were written by David, they can thus be attributed to the work of Christ. The waters which surround are typical of the world of chaos, hemming Him in. That they came even to His soul is reflective of the very termination of His life as it ebbed away on the cross.

5 (con’t) The deep closed around me;

tehom yesoveveni – “Abyss closed around me.” The tehom is the great deep, or abyss. It was first seen in Genesis 1:2 –

“The earth was without form, and void; and darkness was on the face of the deep. And the Spirit of God was hovering over the face of the waters.”

Jonah’s words are an indication that he was no longer going down for the third time, but that he had gone down and was not coming up again. He had succumbed to the inevitable and had given up any chance of rising to the surface for another breath.

The words here are not intended to say that he sank to the bottom of the great deep. Such a depth would have crushed him. Rather, he began the descent and the waters of the abyss simply closed around him. There was no longer any connection to the surface. If we were watching a movie, this would be where the stretched-out hand quietly slipped under the waters… and disappeared.

5 (con’t) Weeds were wrapped around my head.

suf khabush l’roshi – “End is bound to my head.” To be daring, I am going to be at variance with every single translation of Scripture available, and all scholar’s commentaries as well.

According to Charlie’s Literal Translation of the Bible, which is being compiled and which will be on sale at a marked up prices someday, the verse does.not.say that weeds wrapped around Jonah’s head. It says that his “end is bound to his head,” meaning that he has met his end. It is a phrase that any Hebrew speaking person would understand.

First, the word translated as “weeds” is suf. It is the same word used in Exodus when speaking of yam suf, or the Red Sea. The word suf is translated as “reed,” because so many scholars call it the Sea of Reeds, implying that is was a fresh water lake, and not the Red Sea.

However, the word suf also carries the meaning of “end.” And so, this verse is not speaking of “reed,” but “end.” The Red Sea is the ending of the land of Israel, and so it is the Sea of the Ending, or the Red Sea, not the Sea of Reeds. The New Testament bears out the name, Red Sea.

Therefore, the term “reed” being retranslated here as “weeds,” meaning “sea weeds,” is an unnecessary stretch of the Hebrew, especially because there are no reeds in the Mediterranean Sea.

Secondly, khabash, or “wrapped,” comes from a primitive root which means “to wrap firmly, especially as a turban, a compress, or a saddle.” Thus, a Hebrew phrase is being given to us. The end, meaning death, has wrapped tightly to the head. Jonah had expired. This clause then further defines the previous clause. Taken together, they confirm that Jonah claims he had died.

As I said, this is at variance with all translations and scholarly comments, but when I proposed it to my Hebrew-speaking friend Sergio, without a hesitation he said that any native speaker would immediately understand the symbolism and the phrase. Death had bound itself to the man. Score one point in a growing bottle of points for Charlie’s Literal Translation.

Even the Greek translation of this verse clearly shows that it is not speaking of sea weeds. It says, “went down my head.” If taken symbolically of the cross, as it is intended to be, this would be the moment where Christ uttered his final words and then exhaled, thus confirming my translation –

“So when Jesus had received the sour wine, He said, ‘It is finished!’ And bowing His head, He gave up His spirit.” Luke 23:46

6 I went down to the moorings of the mountains;

l’qitsve harim yarad-ti – “To the cuttings [of the] mountains I descended.” The word translated as “moorings” is qetsev. This is the third and last time that it will be seen in Scripture. It indicates something cut or shaped and so Jonah is saying that he descended to the place where the mountains are shaped.

His words here indicate that his lifeless body slipped down into the depths. However, this has to be taken metaphorically. He has already acknowledged that he was dead. A dead person doesn’t know where his body has descended to. And so, he has made the poetic note that he had descended as far as a body could descend, even to where the mountains were cut out. His words then translate directly to the tomb of Christ which was cut from the rock and into which His body was laid.

6 (con’t) The earth with its bars closed behind me forever;

ha’arets b’rikheyha vaadi l’olam – “The earth her bars behind me to the vanishing point.” Here Jonah speaks of himself as a prisoner in a dungeon. He is closed in with no chance of releasing himself from his predicament. His death could now not be undone and only the prospect of corruption lay ahead. This then translates into the burial of Jesus as is reflected in the words of Matthew 27:59, 60 –

“When Joseph had taken the body, he wrapped it in a clean linen cloth, 60 and laid it in his new tomb which he had hewn out of the rock; and he rolled a large stone against the door of the tomb, and departed.”

For Jonah, it seemed that all hope was lost. For the world who did not understand who Jesus truly was, the same is true. But the passage of time reveals the glory of the Lord’s handiwork…

6 (con’t) Yet You have brought up my life from the pit,

Va’taal mishakhat khayay – “And yet brought up from corruption my life.” Jonah’s cry of deliverance now resounds through the cavernous belly of the great fish. As we saw in the last sermon, most, if not all, scholars attribute the words we have been looking at as occurring during the time in the belly of the fish. This is wholly inaccurate.

The words are those prayed from the belly of the fish afterwards, and are referring to his time in the sea before the fish swallowed him. The fish is not his place of death, but rather his mode of delivery from death. Jonah died in the midst of the sea of chaos.

In the midst of the sea of chaotic humanity is where Christ died. We are being asked to look for and find Christ, not a fish tale. Now that the sea has claimed his life; now that the chaos of humanity has taken Christ’s life… only now are the words to be attributed to those from within the fish’s belly.

Jonah, upon being swallowed by the fish, realized that he had been brought up from the inevitable corruption which would follow his death in the sea. The fish was ordained by God to save him, and likewise, the power of God was used to restore Christ Jesus to life. These words of Jonah are reflective of the words of David –

“I will extol You, O Lord, for You have lifted me up,
And have not let my foes rejoice over me.
2 O Lord my God, I cried out to You,
And You healed me.
3 O Lord, You brought my soul up from the grave;
You have kept me alive, that I should not go down to the pit.” Psalm 30:1-3

The words of this psalm were cited by Peter in Acts 2 to prove that the resurrected Christ was who David was referring to. Word by word, and in complete and exacting detail, Jonah is being used as a type of Christ.

6 (con’t) O Lord, my God.

Yehovah elohai – “Yehovah my God.” In the introduction to Jonah’s prayer in verse 1, it says that he prayed to Yehovah. His words reflect what occurred, and the triumph which resulted. His words now reflect the confidence he possessed in Yehovah, the self-existent and all-powerful Creator.

He is the One Jonah had called out to, and He is the One who responded and saved Him. Therefore, Jonah acknowledges that He is “my God.” Likewise, the messianic psalms say the same thing as they relate to Christ. He called out to His God, the eternal God from whom He issued, and His God responded. As the Man Jesus, the Lord is His God.

7 “When my soul fainted within me,

b’hitateph alay napshi – “Had covered itself within, my soul.” Jonah’s prayer now returns to the period outside of the fish once again. Though he is praying from within the fish, he is yet again recalling his ordeal before being rescued.

This is the 16th and last time that the word ataph is found in Scripture. It comes from a primitive root meaning “to shroud,” as in “to clothe.” From this comes the idea of darkness, and thus to faint or be overwhelmed.” In the case of Jonah, he is remembering the very moment his soul was dying away in him. He was covered in darkness and there he had met his end.

His words are again a look into the future work of Christ. From the 16th Psalm, and speaking of Jesus, we read the parallel thought of what occurred in His burial –

“Therefore my heart is glad, and my glory rejoices;
My flesh also will rest in hope.
10 For You will not leave my soul in Sheol,
Nor will You allow Your Holy One to see corruption.
11 You will show me the path of life;
In Your presence is fullness of joy;
At Your right hand are pleasures forevermore.” Psalm 16:9-11

Christ’s soul was shrouded in death, but like Jonah, there was relief from that place of darkness. At that very moment of His death…

7 (con’t) I remembered the Lord;

eth Yehovah zakarti – “Yehovah I remembered.” It is a marvelous inversion in the Hebrew. “Had covered itself within, my soul; Yehovah I remembered.” As his life ebbed away, his dying thoughts were those of the Lord.

It is, in essence, the triumph of the spirit over the flesh, and the place where faith reaches beyond reason. Though the words cannot be condensed into a shorter thought without destroying the integrity of the passage, Jonah’s words here are reflective Psalm 22:1-21. The words point to Jesus’ time on the cross.

From the first words, “My God, My God, why have You forsaken Me?”, to His words of victory in verse 21, “You have answered Me,” Jonah’s words briefly sum up that torturous time Jesus faced, and yet which ended with His remembering His God, even while His life ebbed away.

7 (con’t) And my prayer went up to You,

va’tavo elekha tephil-ati – “And came in unto You my prayer.” Again, though these words are being prayed from the fish’s belly, they are words which reflect Jonah’s state while still in the open waters. There in his dying gasps, he remembered the Lord and his final breaths issued forth a prayer which rose to the Lord, even to the place where He dwells. It is almost as if the prayer itself is personified. It leaves his mind, takes flight on a path to its intended destination, and there it stands before its Recipient…

7 (con’t)  Into Your holy temple.

el hekal qadshekha – “into temple Your holy.” As a prophet of the Lord, and one who had come to realize that there was no place that he could flee from the presence of the Lord, Jonah is certainly not speaking of the temple in Jerusalem. Rather, he is referring to the heavenly place where the Lord dwells in all His splendor.

Jonah’s prayers rose though the waters, and through the realms of matter, even into the spiritual dwelling place of the Lord. In the foxhole of battle, when our finances are lost, when a loved-one is in a hospital bed clinging to life…then – it is then that we remember the Lord.

As Jonah’s descent continued and his life ebbed away, he remembered the Lord and said his prayer and it was then that the Lord received his words, even in His holy temple.

Why? Why do we wait so long to call on Him? How much more pleased will the Lord be with us when we send prayers and praises when things are going well? In both testaments of the Bible, we see that God actually treats this as a sacrifice and accepts those prayers as a sweet savor. As it says in Hebrews –

“Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name.” Hebrews 13:15

8 “Those who regard worthless idols

meshamerim havle shav – “Those who observe vanities lying.” The translation of the word hevel as “idols” is a bit unfortunate. It is true that all idols are vanities, but not all vanities are idols. The word hevel signifies vapor, or breath. Thus, it is that without value, or which is meaningless.

To pursue breath is futile, and to chase the wind is a foolish venture. Jonah is reflecting on himself and on his own previous condition. He was not bowing down to idols. Rather, he was running from the true God.

He is thinking of his own actions, but after contemplating them, his words then indicate anything which is vain. It could be predictions, absurd fears, rejecting the fear of the Lord, or refusing to adhere to the word of the Lord. This is what Moses had in mind when He spoke to Israel the words of the Song of Moses at Horeb –

“They have moved me to jealousy with that which is no God;
They have exasperated me with their vanities;
And I will move them to jealousy with that which is not a people;
With a foolish nation will I provoke them to anger.” Deuteronomy 32:32 (Darby)

Jonah now realizes that his actions were vain, but he had come to his senses. He now warns those who follow him that there are consequences for vain pursuits. Such people who regard vanities…

8 (con’t) Forsake their own Mercy.

khasdam yaasovu – “Benefactor they forsake.” The word khesed means “lovingkindness,” “favor,” “mercy,” and the like. In Psalm 144:2, David calls the Lord, “my lovingkindness.” In other words, the Lord is the Source and Fountain of mercy. Therefore, the NKJV did a good job in this verse of capitalizing the word “Mercy.” They have directed the words not to what is bestowed, but to the One who bestows.

 

Jonah’s words look to what happens when a person follows after vanities. In such pursuit, they forsake He who provides from the fountain. This is exactly what Jonah had done, and now his words call out for others to follow the wisdom he has attained.

Pursuing that which is vain sets up a wall between us and God because we forsake the One who created the thing we are pursuing. Whether gold, silver, sex, drugs, fame, or fortune, our attention is caught up in vanity and the Lord leaves our hearts and minds. The Westminster Shorter Catechism begins with this precept –

What is the chief end of man?
Man’s chief end is to glorify God, and to enjoy him forever.

We cannot glorify God if we chase after, or grant glory to, something less than God. And we cannot enjoy Him, if we spend our time pursuing idols. The Apostle John closes his first epistle with these words –

“Little children, keep yourselves from idols. Amen.” 1 John 5:21

Let us follow this advice and not forsake our Source of mercy.

My heart is glad, and my glory rejoices, O my soul!
My flesh also will rest in hope with no interruption
For You will not leave my soul in Sheol
Nor will You allow Your Holy One to see corruption

You will show me the path of life, of this I am sure
In Your presence is fullness of joy, a wondrous path I will trod
At Your right hand are pleasures forevermore
And so I put my trust in You, O my God

You have brought me up from the pit and set me in a broad place
You have set me on high and my soul has found rest
Here in Your presence and in the light of Your face
Here in the land where your saints are eternally blessed

II. A Simple Truth (verses 9 & 10)

9 But I will sacrifice to You
With the voice of thanksgiving;

va’ani b’qol todah ezbekhah lakh – “And I, with the voice thanksgiving will sacrifice to You.” This is the last time that todah, or “thanksgiving,” is seen in the Old Testament. It essentially means “an extension of the hand.” Thus, it is as if an offering is being sent out. However, it is said to be “with the voice of thanksgiving.” Therefore, the voice of thanksgiving is considered as an acceptable offering to God, and so it is further explained as “a sacrifice.”

As I said earlier, in the Bible, praise is called a sacrifice and that is what Jonah was referring to here. It is something we can all do and it costs us nothing. But God accepts it as a sacrifice because it is something most people will never do. Even believers fail to take time to simply glorify Him.

We have all kinds of time for cell phones, TV, movies, family, and friends, but we just don’t take a few moments a day to stop, contemplate the goodness of the Lord, and then give Him praise. In the future, let’s make a commitment to praise Him in all we do. Let our every breath and action be of praise and worship to Him.

9 (con’t) I will pay what I have vowed.

asher nadarti ashalemah – “that I have vowed will pay.” These words come as a promise to what he just said, and they include any vows not recorded here as well. He has offered to make a sacrifice with the voice of thanksgiving, and now he confirms that he will follow through with that promise. In Deuteronomy, the people were told quite directly –

 “When you make a vow to the Lord your God, you shall not delay to pay it; for the Lord your God will surely require it of you, and it would be sin to you.” Deuteronomy 23:21

This sentiment is repeated quite a few other times in various ways. But Jonah’s words are not just for us to see a man who has come to his senses. They reflect the sentiment of the 22nd Psalm as well –

“I will declare Your name to My brethren;
In the midst of the assembly I will praise You.” Psalm 22:22

The author of Hebrews then uses that same verse and ties it directly into the oath of the Lord to God the Father. The Lord had promised that after His ordeal on the cross, He would follow through with the vow He had made.

Like Jonah who is a type of Christ, and like the Lord who we are to emulate, if we are going to commit to something, we need to remember to follow through with it – “I will pay what I have vowed.”  This is what the Bible expects. When we promise, we are to live by our promises. In the 15th Psalm, the Bible says that a person who swears to his own hurt will never be moved. Surely God will reward such faithfulness.

9 (con’t) Salvation is of the Lord.”

yeshuatah l’Yehovah – “Salvation to Yehovah.” Jonah’s words are a realization, a confession, and a praise all tied up into one. He was dead, but now alive. He thought there was no hope, and yet he was saved. And where his lips were seemingly silenced forever, they were now able to sing out to Yehovah with a resounding voice.

But more than just words of acknowledgment from Jonah, they sum up the entire theme of the Bible, from Genesis to Revelation – Salvation is of the Lord. Man is condemned; the Lord has fixed the problem. The process is wholly His, and we are merely the recipients of what He offers.

In considering the words, they tell us that He is the Source of salvation; he is the Bestower of it; and He provides the means by which it will occur. The noun yeshuah is used 77 times in the Old Testament. It specifically means, “salvation,” and the form used by Jonah is intensive – yeshuatah. In essence, “mighty salvation.”

When converted into a proper noun, it is Yeshua, the Hebrew name of Jesus. Thus, we are given an insight into the work of the Lord here in Jonah 2:9. Yehovah the Father is the Source of salvation – the plan and the form to come. Yehovah the Son is the one who came to execute the plan. Yehovah the Holy Spirit is the one who applies that salvation to those who are to be saved.

The Lord, Yehovah is the Source, Means, and Bestower of man’s salvation. Yeshua, or Jesus is the key to it coming about. Acts 4:12 sums up the thought quite well –

“Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved. Acts 4:12

What is veiled in the Old is now revealed in the New. What was concealed is now open for us to see. It is Jesus from whom comes all salvation.

*(fin)10 So the Lord spoke to the fish, and it vomited Jonah onto dry land.

va’yomer Yehovah la’dag va’yaqe eth yonah el ha’yabashah – “And spoke Yehovah to fish and vomited Jonah onto the dry.” The account is to be taken literally. The Lord gave the command and the fish followed through with the orders as given. He was spewed out of the belly and onto the dry land. It is the last use of the word qo, or vomit, in the Old Testament, but it is not the last time that vomit will be referred to. It is also probably the least offensive, and even most glorious use of the word vomit in recorded history.

The symbolism though is what is important. First, there was a command from the Lord. This was followed by an action. The fish symbolizes the means of delivery, not the state of death. Jonah had died in the waters and was caught up into the belly of the fish where he then made his prayer.

Christ was cast among the great sea of sinful people, symbolized by the chaos of the ocean. There he died for the sins of the world. However, His delivery was already prepared based on His sinless life, pictured by the fish. His sinless state is what delivered Him from the ordeal. It is what rescued Him from inevitable corruption. Peter mentioned this in Acts 2 –

“I foresaw the Lord always before my face,
For He is at my right hand, that I may not be shaken.
26 Therefore my heart rejoiced, and my tongue was glad;
Moreover my flesh also will rest in hope.
27 For You will not leave my soul in Hades,
Nor will You allow Your Holy One to see corruption.
28 You have made known to me the ways of life;
You will make me full of joy in Your presence.” Acts 2:25-28

As the fish is the means of Jonah’s delivery, and as Christ is the means of salvation, a picture is formed in the words “it vomited Jonah on to the dry.” Christ was, can we say, spewed out of the grave. It simply could not stomach Him. The grave is the devourer of that which is unclean from sin. He was spewed out of the fish, but the fish lives in the sea. Therefore, he was spewed out of the sea – the place of sin, chaos, and death – and onto dry land. The fish for Jonah, Christ for the sinless Man Jesus, both merely provided safety from the sea.

This passage was anticipating the symbol of Christianity, ICTHUS, or “The Sign of the Fish.” It is an acrostic – ISEOUS CHRISTOS THEO YIOS SOTER – JESUS CHRIST SON OF GOD, SAVIOR. His sinless perfection is what is seen in the fish. The vomiting of Jonah onto the dry land pictures His triumph over the sea of chaos. Again, it is explained by Peter in Acts 2 –

“…whom God raised up, having loosed the pains of death, because it was not possible that He should be held by it.” Acts 2:24

And so, from the place of chaos and death, He was restored to a place of stability, harmony, and assurance – the dry land. Right on the first page of the Bible, a distinction was made between the waters and the dry land. When God made the yabbashah, or dry land by separating it from the waters, it was proclaimed good.

In the New Testament, the disciples were told that they would be fishers of men. Christ was the first to be delivered from the chaos of the seas to the dry land, meaning the place of safety. Now, those who follow Him are fished out of the sea and brought to that same place of safety.

The entire episode was orchestrated by God, based on Jonah’s rebellion, to show us a picture of the world of fallen man being rescued by the perfect Man, Christ Jesus. The difference between Jonah and Christ is that Jonah died on account of his own sin, something common to himself and his people. He was delivered from that death by the Lord.

On the other hand, Christ died for the sin of His people, which He willingly took upon Himself. But He died as a member of His people, the nation of Israel, and under the law which was given to them. In His death, He died for sin, and was delivered by God in order to save people from all nations. This is more than a simple fish tale, but a grand, epic story of the workings of God in Christ.

Closing Verse: “Salvation belongs to our God who sits on the throne, and to the Lamb!” Revelation 7:10

Next Week: Jonah 3:1-4 He is heading to Nineveh, not to Arizona… (The Sign of Jonah) (7th Jonah Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if a deep ocean rages against you and is ready to swallow you up, He can send delivery to you in the most remarkable of ways. So follow Him and trust Him and He will do marvelous things for you and through you.

Salvation is of the Lord

The waters surrounded me, even to my soul
The deep around me closed
Weeds were wrapped around my head; I had no control
My end was near, I supposed

I went down to the moorings of the mountains
The earth with its bars closed behind me forever
Yet You have brought up my life from the pit
O Lord, my God – I shall praise you, ceasing never

“When my soul fainted within me; away it flew
I remembered the Lord
And my prayer went up to You
Into Your holy temple; there you received my word

“Those who regard worthless idols, much is at stake
Surely their own Mercy they forsake

But I will sacrifice to You, this I convey
With the voice of thanksgiving: with my spoken word
What I have vowed, I will pay
Salvation is of the Lord

So the Lord spoke to the fish; He did command
And it vomited Jonah onto dry land

God has shown us in His precious word
That being obstinate toward Him can only harm us
Instead, we need to bow to our glorious Lord
Giving honor and respect to Christ Jesus

Help us in this Lord, this we implore
Our hearts are so easily turned away
Give us of Your Spirit to overflowing and even more
So that we will bring honor to you each and every day

And to You we give all of our highest praise
And to You we shall look for eternal days

Hallelujah and Amen…