Jonah is the fifth of the Minor Prophets in our English Bibles. The Minor Prophets arecalled the Book of the Twelve in the Hebrew Bible. . Jonah is the only Old Testamentprophet on record whom God sent to a heathen nation with a message of repentance. Hewas Israel's foreign missionary whereas Hosea was Israel's home missionary. Both ofthese prophets revealed important characteristics about God: Hosea, God's loyal love toIsrael, and Jonah, His compassion for all people, specifically Gentiles.There are several unbiblical Jewish traditions about Jonah's origin.28 Oneheld that he was the widow's son whom Elijah restored to life (1 Kings17:17-24). Another held that he had some connection with the Jerusalemtemple even though he was from the North. Another credited him with asuccessful mission to Jerusalem similar to the one to Nineveh. None ofthese has any biblical support. They were apparently attempts to fit Jonahinto other inspired stories and to glorify the prophet.Jonah: 1:2 Jonah was to "cry against it" (NASB) or "preach against it" (NIV) in thesense of informing its inhabitants that God had taken note of theirwickedness. He was not to identify their sins as much as announce thatjudgment was imminent. "Jonah the believer is disgruntled with his calling.(Whoever thought a missionary would be disgruntled—except a fellow missionary!)"Why did Jonah leave Israel? He evidently concluded that if he ran awayGod would select another prophet rather than tracking him down andmaking him go to Nineveh. By going in the opposite direction fromJonah: 3:1 God gave Jonah a second chance to obey Him, as He has many of His servants Peter, John Mark.Jonah:3:2 Those who speak forth a message from God (prophets) must communicate the Lord's words,not their own ideas."The will of God will never lead you where the grace ofGod can't keep you and the power of God can't use you."Johna 3:4 A this Point Jonah were ready to be used The essence of hisproclamation was that Nineveh would be overthrown in only 40 days.79The Septuagint has three instead of 40, but there is no justification for thechange in the Hebrew text.Note that Jonah's message was an announcement of impending doom, nota call to believe in the God of Israel.80 Physical deliverance rather thanspiritual salvation was what the people of Nineveh would have wanted. Asnoted above, hostile tribes to Nineveh's north threatened the city.The same Hebrew word (haphak, overthrown, destroyed) describes thedestruction of Sodom and Gomorrah in Genesis 19:25. Possibly Jonahexpected God to destroy Nineveh as He had overthrown Sodom andGomorrah.The basic simplicity of Jonah's message contrasts with the greatness of Nineveh. Theword of the Lord is able to change even a complex and sophisticated urban population.Jonah's proclamation moved the Ninevites to humble themselves and seek divine mercy."Although Nineveh was not overturned, it did experience a turn around."Johan 3:5 The people repented, apparently after only one day of preaching (v. 4),because of the message from God that Jonah had brought to them.Fasting and wearing sackcloth were signs of self-affliction that reflectedan attitude of humility in the ancient Near East ( 2 Sam. 3:31, 35; 1Kings 21:27; Neh. 9:1-2; Isa. 15:3; 58:5; Dan. 9:3; Joel 1:13-14).Sackcloth was what the poor and the slaves customarily wore. Thuswearing it depicted that the entire population viewed themselves as needy(of God's mercy in this case) and slaves (of God in this case). This attitudeand these actions marked all levels of the city's population (i.e., thechronologically old and young, and the socially high and low). TheNinevites did not want to perish any more than the sailors did ( 1:6, 14).The Ninevites probably viewed these phenomena asindications of divine displeasure, a common reaction in the ancient NearEast. However this providential "pre-evangelism" is not the concern ofthe text. It attributes the Ninevites' repentance to Jonah's preaching."God delights to do the impossible, and never more so thanin turning men to Himself. Instead, then, of denying on thegrounds of its 'human' impossibility the repentance thatswept over Nineveh, let us see it as an evidence of divinepower. For this, not the episode of the sea monster, is thegreatest miracle in the book."
Notice that in this section of verses (vv. 5-10) the name "God" (Heb. Elohim, the strongone) appears exclusively. Earlier and later the name "Lord" (Heb. Yahweh,the covenant keeping God) occurs frequently. Jonah did not present God, and theNinevites did not fear God, as the covenant keeping God of Israel but as the universalsupreme being. Likewise God did not deal with the Ninevites as He dealt with Hiscovenant people Israel but as He deals with all people generally. His mercy was part ofthe "common grace" that He bestows on all people who do right rather than amanifestation of "special grace." Thus the story teaches that God will be merciful toanyone, His elect and His non-elect, who live submissively to natural divine law ( Gen.(9:5-6).
Dea. Beed
Jesus' anointing for burial 26:6-13 (cf. Mark 14:3-9; John 12:1-8)
26:6-7 This event evidently happened on the previous Saturday evening (John12:1).The reference to two days before the Passover in verse 2 datesthe plot to seize Jesus, not the anointing in Simon's house. ApparentlyHe spent the evening of that Saturday in the home of Simon, a healedleper, with His disciples and other guests. John recorded that Lazarus wasthere, his sister Martha helped with the serving, and their sister Mary wasthe woman who broke the vial and anointed Jesus' head (and feet, John12:2-3). Perhaps Matthew did not mention them by name to keep Jesuscentral in his story. John also recorded that the pound of perfume cost 300denarii, about one year's wages for a workingman (John 12:3, 5). Matthewand Mark just said it was very expensive. The perfume was nard thatprobably came from India.Matt: 26:8,9Evidently Judas Iscariot led the disciples' criticism of Mary's act (John12:4). The disciples failed to appreciate what Mary was doing and thatsuch an anointing was appropriate in view of Jesus' impending death (cf.16:21-28; 17:22-23; 20:18-19). Regardless of Judas' true motive theother disciples felt righteous indignation in view of the needs of the poor.They did not realize that the sacrifice that Jesus was about to make wouldsolve the basic need of every poor person throughout all of history. Theirobjection was not evil but wrong due to lack of understanding. Mary doesnot seem to have understood that Jesus was going to die any more than thedisciples.26:10-11 Jesus probably overheard His disciples talking, though His awareness oftheir thoughts could have been supernatural (cf. 16:8). Jesus regarded thedisciples' criticism of Mary as a bother to her. He called a beautiful thingwhat they called a waste. The disciples would always have poor peoplethey could help, but they would not have the incarnate Son of Man withthem much longer."The disciples' concern for the poor is by no meansincorrect. In this one instance, however, the timing waswrongMatt: 26:12 Normally friends of the deceased would prepare the body for burial afterdeath, but that was impossible in the case of criminals. Mary may nothave understood the full significance of what she was doing, but Jesusused the situation to remind His disciples of His coming crucifixion.
The preview of the kingdom 17:1-8 (cf. Mark 9:2-8; Luke 9:28-36)
The Transfiguration confirmed three important facts. First, it confirmed to the disciples
that the kingdom was indeed future. Second, it confirmed to them that Jesus was indeed
the divine Messiah. Third, it confirmed to them that Messiah had to suffer.
17:1.
Peter, James, and John constituted Jesus' hand-picked inner circle of
disciples (cf. 26:37; Mark 5:37). Interestingly when Moses ascended Mt.
Sinai he took with him Aaron, Nadab, and Abihu (Exod. 24:1).
The mountain where the Transfiguration happened is traditionally Mt.
Tabor, a 1,900 foot hill that rises conspicuously at the east end of the
Jezreel Valley. Some scholars have suggested Mt. Hermon as the site. It
was close to Caesarea Philippi, and it was 9,232 feet high. This was
probably the location.
Fortunately we do not have to identify the mountain to understand the text.
It is significant that the Transfiguration happened on a mountain, however.
Moses and Elijah both had intimate encounters with God on mountains,
probably Mt. Sinai in both cases (Exod. 19; 24; 1 Kings 19). A close
encounter with God is what Jesus' three disciples had, too. These were
very special revelatory events in all three instances. The location of these
"mountain top experiences" also insured privacy.
17:2
Jesus experienced a metamorphosis. Mean to transform or change in form." It was not just
His appearance that changed, but His essential form became different.
Probably Jesus assumed His post-resurrection body that was similar to, but
somewhat different from, His pre-resurrection body (cf. 2 Pet. 1:16-18;
Rev. 1:16).
Matthew's statement that Jesus was transfigured before the disciples
indicates that the transformation was for their benefit. Jesus' face shone, as
Moses' face had, and His garments became as white as light because they
radiated God's glory (cf. Exod. 34:29-30).
This vision of Jesus would have strengthened the disciples' faith that He
was the Messiah. It would also have helped them understand that the
sufferings He said He would experience would not be final (16:21). They
would see Him glorified "coming in His kingdom" (16:28).
Matt 17. 3 Both prophets had unusual ends. Perhaps Moses
represented those who will be in the kingdom who had died and Elijah
those whom God had translated.732 The disciples may represent those there
who had not died.
Both Moses and Elijah played key roles in God's plan for Israel. Moses
established the covenant under which Israel proceeded to live, and Elijah
led the people back to God after their worst apostasy. Both experienced a
vision of God's glory on a mountain. Both experienced rejection by Israel
(Acts 7:35, 37; 1 Kings 19:1-9; cf. Matt. 17:12). Moses was the greatest
figure associated with the law, and Elijah was the greatest of the Old
Testament prophets. The disciples would later learn that Jesus was greater
than either of these great men (vv. 5, 8). However now the disciples saw
Moses and Elijah talking with Jesus.
17:4 In addressing Jesus, Peter called Him "Lord," a title of general respect (cf.
7:21 That title would later take on the idea of unqualified
supremacy when applied to Jesus, but Peter's appreciation of Jesus was not
Mature enough to recognize that yet. The proof of this is Peter's rebuke of
Jesus (16:22) and his putting Jesus on a par with Moses and Elijah here.
Peter did not speak because someone had spoken to him.735 He evidently
spoke because he perceived the greatness of the occasion, and he wanted
to offer a suggestion.
Matt: 17:5
The cloud may have "overshadowed" (NASB) or "enveloped" (NIV)
them. However, Luke wrote that they entered into the cloud (Luke 9:34).
The voice from the cloud essentially repeated what the voice from heaven
had said at Jesus' baptism (3:17). It confirmed Jesus' identity as both God's
Son and His Suffering Servant (cf. Ps. 2:7; Isa. 42:1). Thus the voice from
the cloud, God's voice, identified Jesus as superior to Moses and Elijah.
The words "Hear Him" or "Listen to Him" with Moses present indicated
that Jesus was the prophet greater than Moses whom Moses predicted
would come (Deut. 18:15-18; cf. Acts 3:22-23; 7:37). God had said
through Moses of that prophet, "You shall listen to Him" (Deut. 18:15).
Jesus was the climax of biblical revelation, and now people should listen
to what He said (cf. Heb. 1:1-2).
"The voice is that of God, and for the second time [cf. 3:17]
God bursts into the world of Matthew's story as 'actor' and
expresses his evaluative point of view concerning Jesus'
identity
Matt:17 6-8 17:6-8 This revelation had the same effect on Peter, James, and John that the
revelation God gave Daniel had on him (cf. Dan. 10:8-12). When people
see the glory of God revealed and realize that they are in His presence, the
result is terror. The Transfiguration was mainly for the disciples' benefit.
Jesus brought the three disciples to the mountaintop, the Transfiguration
happened before them, and the voice spoke to them. The disciples did not
understand the significance of all they saw immediately. However, it was a revelation that God continued to help them understand especially after The Resurrecation (2 Pet. 1.16-19)
Immediately it did give them a deeper conviction that Jesus was the Messiah.
Matt.16.13
Whom do men say ...This passage has been variously rendered. Some have translated it, "Whom do men say that I am? The Son of man?" Others, "Whom do men say that I am-I, who am the Son of man-i.e., the Messiah." The meaning is nearly the same. He wished to obtain the sentiments of the people respecting himself.
Verse 14. And they said ... They supposed that he might be John the Baptist, as Herod did, risen from the dead. See Matt 14:2. He performed many miracles, and strongly resembled John in his manner of life, and in the doctrines which he taught.
Verse 16. And Simon Peter answered ...Peter, expressing the views of the apostles, with characteristic forwardness answered the question proposed to them by Jesus: "Thou art the Christ, the Son of the living God."
The Christ the Messiah, the "Anointed" of God. The Son of the living God. That is, the Son by way of eminence-in a special sense. This appellation was understood as implying divinity, John 10:29-36.
The term "living" was given to the true God to distinguish him from idols, that are dead, or lifeless blocks and stones. He is also the Source of life, temporal, spiritual, and eternal. The word "living" is often given to him in the Old Testament, Josh 3:10; 1 Sam 17:26,36; Jer 10:9-10, etc. In this noble confession Peter expressed the full belief of himself and of his brethren that he was the long-expected Messiah. Other people had very different opinions of him, but they were satisfied, and were not ashamed to confess it.Verse 18. And I say also unto thee, that thou art Peter] The word "Peter," in Greek, means "a rock." It was given to Simon by Christ when he called him to be a disciple, John 1:42. Cephas is a Syriac word, meaning the same as Peter-a rock, or stone. The meaning of this phrase may be thus expressed: "Thou, in saying that I am the Son of God, hast called me by a name expressive of my true character. I, also, have given to thee a name expressive of your character. I have called you Peter, a rock, denoting firmness, solidity, stability, and your confession has shown that the name is appropriate. I see that you are worthy of the name, and will be a distinguished support of my religion."
This passage has given rise to many different interpretations. Some have supposed that the word "rock" refers to Peter's confession, and that Jesus meant to say, upon this rock, this truth that thou hast confessed, that I am the Messiah and upon confessions of this from all believers, I will build my church. Confessions like this shall be the test of piety, and in such confessions shall my church stand amid the flames of persecution, the fury of the gates of hell. Others have thought that Jesus referred to himself. Christ is called a rock, Isa 28:16; 1 Peter 2:8. And it has been thought that he turned from Peter to himself, and said, "Upon this rock, this truth that I am the Messiah-upon myself as the Messiah, I will build my church."
Today's Bible Verse
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