Hebrew Scriptures Research Foundation (2025)

30/04/2025

JONAH's JEALOUSY

1. The people of Nineveh repented at the preaching of Jonah. Judgment upon the city was averted, and the prophet was angry with Elohiym for saving His enemies.

2. His anger stemmed from his pride that was pricked, because he had put his reputation on the line. He had openly predicted the fall of Nineveh in forty days—a message in which he, as an Israelite nationalist, took some delight—and then his prophecy seemed to fail. No doubt this embarrassed Jonah, for to those who did not understand the ways of Elohiym, it made him appear to be a false prophet.

3. Prophecies are usually conditional, even if Scripture does not use the word if. Prophecies of judgment can be averted if the people repent, unless the situation has gone too far for judgment to be averted. For example, when King Jeroboam set up the golden calves shortly after the death of Solomon (1 Kings 12:28-30),
we read in 1 Kings 13:34,
34 𝘼𝙣𝙙 𝙩𝙝𝙞𝙨 𝙚𝙫𝙚𝙣𝙩 𝙗𝙚𝙘𝙖𝙢𝙚 𝙖 𝙨𝙞𝙣 𝙩𝙤 𝙩𝙝𝙚 𝙝𝙤𝙪𝙨𝙚 𝙤𝙛 𝙅𝙚𝙧𝙤𝙗𝙤𝙖𝙢, 𝙚𝙫𝙚𝙣 𝙩𝙤 𝙗𝙡𝙤𝙩 𝙞𝙩 𝙤𝙪𝙩 𝙖𝙣𝙙 𝙙𝙚𝙨𝙩𝙧𝙤𝙮 𝙞𝙩 𝙛𝙧𝙤𝙢 𝙤𝙛𝙛 𝙩𝙝𝙚 𝙛𝙖𝙘𝙚 𝙤𝙛 𝙩𝙝𝙚 𝙚𝙖𝙧𝙩𝙝.

Again, we read in 1 Kings 14:15,

15 𝙛𝙤𝙧 𝙔𝘼𝙃 𝙬𝙞𝙡𝙡 𝙨𝙩𝙧𝙞𝙠𝙚 𝙄𝙨𝙧𝙖𝙚𝙡, 𝙖𝙨 𝙖 𝙧𝙚𝙚𝙙 𝙞𝙨 𝙨𝙝𝙖𝙠𝙚𝙣 𝙞𝙣 𝙩𝙝𝙚 𝙬𝙖𝙩𝙚𝙧; 𝙖𝙣𝙙 𝙃𝙚 𝙬𝙞𝙡𝙡 𝙪𝙥𝙧𝙤𝙤𝙩 𝙄𝙨𝙧𝙖𝙚𝙡 𝙛𝙧𝙤𝙢 𝙩𝙝𝙞𝙨 𝙜𝙤𝙤𝙙 𝙡𝙖𝙣𝙙 𝙬𝙝𝙞𝙘𝙝 𝙃𝙚 𝙜𝙖𝙫𝙚 𝙩𝙤 𝙩𝙝𝙚𝙞𝙧 𝙛𝙖𝙩𝙝𝙚𝙧𝙨, 𝙖𝙣𝙙 𝙬𝙞𝙡𝙡 𝙨𝙘𝙖𝙩𝙩𝙚𝙧 𝙩𝙝𝙚𝙢 𝙗𝙚𝙮𝙤𝙣𝙙 𝙩𝙝𝙚 𝙀𝙪𝙥𝙝𝙧𝙖𝙩𝙚𝙨 𝙍𝙞𝙫𝙚𝙧, 𝙗𝙚𝙘𝙖𝙪𝙨𝙚 𝙩𝙝𝙚𝙮 𝙝𝙖𝙫𝙚 𝙢𝙖𝙙𝙚 𝙩𝙝𝙚𝙞𝙧 𝘼𝙨𝙝𝙚𝙧𝙞𝙢, 𝙥𝙧𝙤𝙫𝙤𝙠𝙞𝙣𝙜 𝙔𝘼𝙃 𝙩𝙤 𝙖𝙣𝙜𝙚𝙧. 16 𝘼𝙣𝙙 𝙃𝙚 𝙬𝙞𝙡𝙡 𝙜𝙞𝙫𝙚 𝙪𝙥 𝙄𝙨𝙧𝙖𝙚𝙡 𝙤𝙣 𝙖𝙘𝙘𝙤𝙪𝙣𝙩 𝙤𝙛 𝙩𝙝𝙚 𝙨𝙞𝙣𝙨 𝙤𝙛 𝙅𝙚𝙧𝙤𝙗𝙤𝙖𝙢, 𝙬𝙝𝙞𝙘𝙝 𝙝𝙚 𝙘𝙤𝙢𝙢𝙞𝙩𝙩𝙚𝙙 𝙖𝙣𝙙 𝙬𝙞𝙩𝙝 𝙬𝙝𝙞𝙘𝙝 𝙝𝙚 𝙢𝙖𝙙𝙚 𝙄𝙨𝙧𝙖𝙚𝙡 𝙩𝙤 𝙨𝙞𝙣.

4. Yet even after 200 years, the prophet Isaiah understood that Israel could still avert disaster if they would repent, for he says in Isaiah 1:18-20,

18 “𝘾𝙤𝙢𝙚 𝙣𝙤𝙬, 𝙖𝙣𝙙 𝙡𝙚𝙩 𝙪𝙨 𝙧𝙚𝙖𝙨𝙤𝙣 𝙩𝙤𝙜𝙚𝙩𝙝𝙚𝙧,” 𝙨𝙖𝙮𝙨 𝙔𝘼𝙃, “𝙏𝙝𝙤𝙪𝙜𝙝 𝙮𝙤𝙪𝙧 𝙨𝙞𝙣𝙨 𝙖𝙧𝙚 𝙖𝙨 𝙨𝙘𝙖𝙧𝙡𝙚𝙩, 𝙩𝙝𝙚𝙮 𝙬𝙞𝙡𝙡 𝙗𝙚 𝙖𝙨 𝙬𝙝𝙞𝙩𝙚 𝙖𝙨 𝙨𝙣𝙤𝙬; 𝙩𝙝𝙤𝙪𝙜𝙝 𝙩𝙝𝙚𝙮 𝙖𝙧𝙚 𝙧𝙚𝙙 𝙡𝙞𝙠𝙚 𝙘𝙧𝙞𝙢𝙨𝙤𝙣, 𝙩𝙝𝙚𝙮 𝙬𝙞𝙡𝙡 𝙗𝙚 𝙡𝙞𝙠𝙚 𝙬𝙤𝙤𝙡. 19 𝙄𝙛 𝙮𝙤𝙪 𝙘𝙤𝙣𝙨𝙚𝙣𝙩 𝙖𝙣𝙙 𝙤𝙗𝙚𝙮, 𝙮𝙤𝙪 𝙬𝙞𝙡𝙡 𝙚𝙖𝙩 𝙩𝙝𝙚 𝙗𝙚𝙨𝙩 𝙤𝙛 𝙩𝙝𝙚 𝙡𝙖𝙣𝙙; 20 𝙗𝙪𝙩 𝙞𝙛 𝙮𝙤𝙪 𝙧𝙚𝙛𝙪𝙨𝙚 𝙖𝙣𝙙 𝙧𝙚𝙗𝙚𝙡, 𝙮𝙤𝙪 𝙬𝙞𝙡𝙡 𝙗𝙚 𝙙𝙚𝙫𝙤𝙪𝙧𝙚𝙙 𝙗𝙮 𝙩𝙝𝙚 𝙨𝙬𝙤𝙧𝙙.” 𝙏𝙧𝙪𝙡𝙮, 𝙩𝙝𝙚 𝙢𝙤𝙪𝙩𝙝 𝙤𝙛 𝙔𝘼𝙃 𝙝𝙖𝙨 𝙨𝙥𝙤𝙠𝙚𝙣.
Israel refused to obey the law of Elohiym, and so a short time later, the nation was destroyed by the Assyrians from the city of Nineveh.

5. A century later, when the time came for divine judgment to hit the city of Jerusalem and the nation of Judah, the prophet says in Jer. 7:3, 5, and 7,

3 𝙏𝙝𝙪𝙨 𝙨𝙖𝙮𝙨 𝙔𝘼𝙃 𝙤𝙛 𝙝𝙤𝙨𝙩𝙨, 𝙩𝙝𝙚 𝙀𝙡𝙤𝙝𝙞𝙮𝙢 𝙤𝙛 𝙄𝙨𝙧𝙖𝙚𝙡, “𝘼𝙢𝙚𝙣𝙙 𝙮𝙤𝙪𝙧 𝙬𝙖𝙮𝙨 𝙖𝙣𝙙 𝙮𝙤𝙪𝙧 𝙙𝙚𝙚𝙙𝙨, 𝙖𝙣𝙙 𝙄 𝙬𝙞𝙡𝙡 𝙡𝙚𝙩 𝙮𝙤𝙪 𝙙𝙬𝙚𝙡𝙡 𝙞𝙣 𝙩𝙝𝙞𝙨 𝙥𝙡𝙖𝙘𝙚… 5 𝙁𝙤𝙧 𝙞𝙛 𝙮𝙤𝙪 𝙩𝙧𝙪𝙡𝙮 𝙖𝙢𝙚𝙣𝙙 𝙮𝙤𝙪𝙧 𝙬𝙖𝙮𝙨 𝙖𝙣𝙙 𝙮𝙤𝙪𝙧 𝙙𝙚𝙚𝙙𝙨, 𝙞𝙛 𝙮𝙤𝙪 𝙩𝙧𝙪𝙡𝙮 𝙥𝙧𝙖𝙘𝙩𝙞𝙘𝙚 𝙟𝙪𝙨𝙩𝙞𝙘𝙚 𝙗𝙚𝙩𝙬𝙚𝙚𝙣 𝙖 𝙢𝙖𝙣 𝙖𝙣𝙙 𝙝𝙞𝙨 𝙣𝙚𝙞𝙜𝙝𝙗𝙤𝙧… 7 𝙩𝙝𝙚𝙣 𝙄 𝙬𝙞𝙡𝙡 𝙡𝙚𝙩 𝙮𝙤𝙪 𝙙𝙬𝙚𝙡𝙡 𝙞𝙣 𝙩𝙝𝙞𝙨 𝙥𝙡𝙖𝙘𝙚, 𝙞𝙣 𝙩𝙝𝙚 𝙡𝙖𝙣𝙙 𝙩𝙝𝙖𝙩 𝙄 𝙜𝙖𝙫𝙚 𝙩𝙤 𝙮𝙤𝙪𝙧 𝙛𝙖𝙩𝙝𝙚𝙧𝙨 𝙛𝙤𝙧𝙚𝙫𝙚𝙧 𝙖𝙣𝙙 𝙚𝙫𝙚𝙧.”

6. Nonetheless, soon afterward, Elohiym told the prophet to stop praying for Jerusalem and the people of Judah, because He would not answer such a prayer. The verdict had been rendered in the divine court. Jer. 7:14-16 says,

14 𝙏𝙝𝙚𝙧𝙚𝙛𝙤𝙧𝙚, 𝙄 𝙬𝙞𝙡𝙡 𝙙𝙤 𝙩𝙤 𝙩𝙝𝙚 𝙝𝙤𝙪𝙨𝙚 𝙬𝙝𝙞𝙘𝙝 𝙞𝙨 𝙘𝙖𝙡𝙡𝙚𝙙 𝙗𝙮 𝙈𝙮 𝙣𝙖𝙢𝙚, 𝙞𝙣 𝙬𝙝𝙞𝙘𝙝 𝙮𝙤𝙪 𝙩𝙧𝙪𝙨𝙩, 𝙖𝙣𝙙 𝙩𝙤 𝙩𝙝𝙚 𝙥𝙡𝙖𝙘𝙚 𝙬𝙝𝙞𝙘𝙝 𝙄 𝙜𝙖𝙫𝙚 𝙮𝙤𝙪 𝙖𝙣𝙙 𝙮𝙤𝙪𝙧 𝙛𝙖𝙩𝙝𝙚𝙧𝙨, 𝙖𝙨 𝙄 𝙙𝙞𝙙 𝙩𝙤 𝙎𝙝𝙞𝙡𝙤𝙝. 15 𝘼𝙣𝙙 𝙄 𝙬𝙞𝙡𝙡 𝙘𝙖𝙨𝙩 𝙮𝙤𝙪 𝙤𝙪𝙩 𝙤𝙛 𝙈𝙮 𝙨𝙞𝙜𝙝𝙩, 𝙖𝙨 𝙄 𝙝𝙖𝙫𝙚 𝙘𝙖𝙨𝙩 𝙤𝙪𝙩 𝙖𝙡𝙡 𝙮𝙤𝙪𝙧 𝙗𝙧𝙤𝙩𝙝𝙚𝙧𝙨, 𝙖𝙡𝙡 𝙩𝙝𝙚 𝙤𝙛𝙛𝙨𝙥𝙧𝙞𝙣𝙜 𝙤𝙛 𝙀𝙥𝙝𝙧𝙖𝙞𝙢. 16 𝘼𝙨 𝙛𝙤𝙧 𝙮𝙤𝙪, 𝙙𝙤 𝙣𝙤𝙩 𝙥𝙧𝙖𝙮 𝙛𝙤𝙧 𝙩𝙝𝙞𝙨 𝙥𝙚𝙤𝙥𝙡𝙚, 𝙖𝙣𝙙 𝙙𝙤 𝙣𝙤𝙩 𝙡𝙞𝙛𝙩 𝙪𝙥 𝙘𝙧𝙮 𝙤𝙧 𝙥𝙧𝙖𝙮𝙚𝙧 𝙛𝙤𝙧 𝙩𝙝𝙚𝙢, 𝙖𝙣𝙙 𝙙𝙤 𝙣𝙤𝙩 𝙞𝙣𝙩𝙚𝙧𝙘𝙚𝙙𝙚 𝙬𝙞𝙩𝙝 𝙈𝙚; 𝙛𝙤𝙧 𝙄 𝙙𝙤 𝙣𝙤𝙩 𝙝𝙚𝙖𝙧 𝙮𝙤𝙪.

7. It appears that when the verdict is rendered in the divine court, they reach a point of no return. But even so, it is still possible to pray for lesser things within the context of the overall judgment. Jeremiah could not pray to spare the city and its temple, but he could pray that fewer people would die in the siege. Furthermore, we see from Jer. 27:12, 13 that if the people had submitted to the verdict, they could be given a wooden yoke, rather than an iron yoke.

12 𝘼𝙣𝙙 𝙄 𝙨𝙥𝙤𝙠𝙚 𝙬𝙤𝙧𝙙𝙨 𝙡𝙞𝙠𝙚 𝙖𝙡𝙡 𝙩𝙝𝙚𝙨𝙚 𝙩𝙤 𝙕𝙚𝙙𝙚𝙠𝙞𝙖𝙝 𝙠𝙞𝙣𝙜 𝙤𝙛 𝙅𝙪𝙙𝙖𝙝, 𝙨𝙖𝙮𝙞𝙣𝙜, “𝘽𝙧𝙞𝙣𝙜 𝙮𝙤𝙪𝙧 𝙣𝙚𝙘𝙠𝙨 𝙪𝙣𝙙𝙚𝙧 𝙩𝙝𝙚 𝙮𝙤𝙠𝙚 𝙤𝙛 𝙩𝙝𝙚 𝙠𝙞𝙣𝙜 𝙤𝙛 𝘽𝙖𝙗𝙮𝙡𝙤𝙣, 𝙖𝙣𝙙 𝙨𝙚𝙧𝙫𝙚 𝙝𝙞𝙢 𝙖𝙣𝙙 𝙝𝙞𝙨 𝙥𝙚𝙤𝙥𝙡𝙚, 𝙖𝙣𝙙 𝙡𝙞𝙫𝙚! 13 𝙒𝙝𝙮 𝙬𝙞𝙡𝙡 𝙮𝙤𝙪 𝙙𝙞𝙚, 𝙮𝙤𝙪 𝙖𝙣𝙙 𝙮𝙤𝙪𝙧 𝙥𝙚𝙤𝙥𝙡𝙚, 𝙗𝙮 𝙩𝙝𝙚 𝙨𝙬𝙤𝙧𝙙, 𝙛𝙖𝙢𝙞𝙣𝙚, 𝙖𝙣𝙙 𝙥𝙚𝙨𝙩𝙞𝙡𝙚𝙣𝙘𝙚, 𝙖𝙨 𝙔𝘼𝙃 𝙝𝙖𝙨 𝙨𝙥𝙤𝙠𝙚𝙣 𝙩𝙤 𝙩𝙝𝙖𝙩 𝙣𝙖𝙩𝙞𝙤𝙣 𝙬𝙝𝙞𝙘𝙝 𝙬𝙞𝙡𝙡 𝙣𝙤𝙩 𝙨𝙚𝙧𝙫𝙚 𝙩𝙝𝙚 𝙠𝙞𝙣𝙜 𝙤𝙛 𝘽𝙖𝙗𝙮𝙡𝙤𝙣?

8. In the next chapter, Jeremiah was called to walk around the city with a wooden yoke on his neck to send his message to the people. But the prophet Hananiah took it and broke it, prophesying that the power of Babylon would be broken within two years. So Jer. 28:13 gives a further verdict:
13 𝙂𝙤 𝙖𝙣𝙙 𝙨𝙥𝙚𝙖𝙠 𝙩𝙤 𝙃𝙖𝙣𝙖𝙣𝙞𝙖𝙝, 𝙨𝙖𝙮𝙞𝙣𝙜, “𝙏𝙝𝙪𝙨 𝙨𝙖𝙮𝙨 𝙔𝘼𝙃, ‘𝙔𝙤𝙪 𝙝𝙖𝙫𝙚 𝙗𝙧𝙤𝙠𝙚𝙣 𝙩𝙝𝙚 𝙮𝙤𝙠𝙚𝙨 𝙤𝙛 𝙬𝙤𝙤𝙙, 𝙗𝙪𝙩 𝙮𝙤𝙪 𝙝𝙖𝙫𝙚 𝙢𝙖𝙙𝙚 𝙞𝙣𝙨𝙩𝙚𝙖𝙙 𝙤𝙛 𝙩𝙝𝙚𝙢 𝙮𝙤𝙠𝙚𝙨 𝙤𝙛 𝙞𝙧𝙤𝙣’.”
Throughout all of this, we see the mercy of Elohiym, for even after judgment is pronounced, it is possible to lessen its effects. We only have to know what verdicts Elohiym has already decreed, so that we do not try to reverse His just verdicts, as so many (in their ignorance) attempt to do.

𝐓𝐡𝐞 𝐕𝐞𝐫𝐝𝐢𝐜𝐭 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐄𝐯𝐢𝐥 𝐑𝐞𝐩𝐨𝐫𝐭
9. When the twelve spies gave their report about the land of Canaan, ten gave an evil report. The people believed the evil report, and so Elohiym’s verdict was rendered in Num. 14:33-35. Israel was sentenced to remain in the wilderness for a full forty years. Some of the people then appeared to repent. Num. 14:40, 41 says,
40 𝙄𝙣 𝙩𝙝𝙚 𝙢𝙤𝙧𝙣𝙞𝙣𝙜, 𝙝𝙤𝙬𝙚𝙫𝙚𝙧, 𝙩𝙝𝙚𝙮 𝙧𝙤𝙨𝙚 𝙪𝙥 𝙚𝙖𝙧𝙡𝙮 𝙖𝙣𝙙 𝙬𝙚𝙣𝙩 𝙩𝙤 𝙩𝙝𝙚 𝙧𝙞𝙙𝙜𝙚 𝙤𝙛 𝙩𝙝𝙚 𝙝𝙞𝙡𝙡 𝙘𝙤𝙪𝙣𝙩𝙧𝙮, 𝙨𝙖𝙮𝙞𝙣𝙜, “𝙃𝙚𝙧𝙚 𝙬𝙚 𝙖𝙧𝙚; 𝙬𝙚 𝙝𝙖𝙫𝙚 𝙞𝙣𝙙𝙚𝙚𝙙 𝙨𝙞𝙣𝙣𝙚𝙙, 𝙗𝙪𝙩 𝙬𝙚 𝙬𝙞𝙡𝙡 𝙜𝙤 𝙪𝙥 𝙩𝙤 𝙩𝙝𝙚 𝙥𝙡𝙖𝙘𝙚 𝙬𝙝𝙞𝙘𝙝 𝙔𝘼𝙃 𝙝𝙖𝙨 𝙥𝙧𝙤𝙢𝙞𝙨𝙚𝙙.” 41 𝘽𝙪𝙩 𝙈𝙤𝙨𝙚𝙨 𝙨𝙖𝙞𝙙, “𝙒𝙝𝙮 𝙩𝙝𝙚𝙣 𝙖𝙧𝙚 𝙮𝙤𝙪 𝙩𝙧𝙖𝙣𝙨𝙜𝙧𝙚𝙨𝙨𝙞𝙣𝙜 𝙩𝙝𝙚 𝙘𝙤𝙢𝙢𝙖𝙣𝙙𝙢𝙚𝙣𝙩 𝙤𝙛 𝙔𝘼𝙃, 𝙬𝙝𝙚𝙣 𝙞𝙩 𝙬𝙞𝙡𝙡 𝙣𝙤𝙩 𝙨𝙪𝙘𝙘𝙚𝙚𝙙? The verdict has already been rendered. Their only option was to repent by submitting to His verdict. But in this case, they tried to use repentance as an excuse to overturn the verdict. It did not work, because the Amalekites “struck them and beat them down as far as Hormah” (Num. 14:45).

𝐓𝐡𝐞 𝐕𝐞𝐫𝐝𝐢𝐜𝐭 𝐟𝐫𝐨𝐦 𝐃𝐞𝐬𝐢𝐫𝐢𝐧𝐠 𝐚 𝐊𝐢𝐧𝐠
10. When Israel demanded a king, Elohiym gave them Saul. Often Elohiym gives us our desires in order to show us that our desires are not good for us. Elohiym judged Israel by giving them Saul as their king. Once the verdict was rendered, the people were stuck with him for the next forty years. It was the same length of time that had been given to the Israelites in the wilderness.

11. Jonah 4:1, 2 says, 1. 𝘽𝙪𝙩 𝙞𝙩 𝙜𝙧𝙚𝙖𝙩𝙡𝙮 𝙙𝙞𝙨𝙥𝙡𝙚𝙖𝙨𝙚𝙙 𝙅𝙤𝙣𝙖𝙝, 𝙖𝙣𝙙 𝙝𝙚 𝙗𝙚𝙘𝙖𝙢𝙚 𝙖𝙣𝙜𝙧𝙮. 2 𝘼𝙣𝙙 𝙝𝙚 𝙥𝙧𝙖𝙮𝙚𝙙 𝙩𝙤 𝙔𝘼𝙃 𝙖𝙣𝙙 𝙨𝙖𝙞𝙙, “𝙋𝙡𝙚𝙖𝙨𝙚, 𝙔𝘼𝙃, 𝙬𝙖𝙨 𝙣𝙤𝙩 𝙩𝙝𝙞𝙨 𝙬𝙝𝙖𝙩 𝙄 𝙨𝙖𝙞𝙙 𝙬𝙝𝙞𝙡𝙚 𝙄 𝙬𝙖𝙨 𝙨𝙩𝙞𝙡𝙡 𝙞𝙣 𝙢𝙮 𝙤𝙬𝙣 𝙘𝙤𝙪𝙣𝙩𝙧𝙮? 𝙏𝙝𝙚𝙧𝙚𝙛𝙤𝙧𝙚, 𝙞𝙣 𝙤𝙧𝙙𝙚𝙧 𝙩𝙤 𝙛𝙤𝙧𝙚𝙨𝙩𝙖𝙡𝙡 𝙩𝙝𝙞𝙨, 𝙄 𝙛𝙡𝙚𝙙 𝙩𝙤 𝙏𝙖𝙧𝙨𝙝𝙞𝙨𝙝, 𝙛𝙤𝙧 𝙄 𝙠𝙣𝙚𝙬 𝙩𝙝𝙖𝙩 𝙏𝙝𝙤𝙪 𝙖𝙧𝙩 𝙖 𝙜𝙧𝙖𝙘𝙞𝙤𝙪𝙨 𝙖𝙣𝙙 𝙘𝙤𝙢𝙥𝙖𝙨𝙨𝙞𝙤𝙣𝙖𝙩𝙚 𝙀𝙡𝙤𝙝𝙞𝙮𝙢, 𝙨𝙡𝙤𝙬 𝙩𝙤 𝙖𝙣𝙜𝙚𝙧 𝙖𝙣𝙙 𝙖𝙗𝙪𝙣𝙙𝙖𝙣𝙩 𝙞𝙣 𝙡𝙤𝙫𝙞𝙣𝙜𝙠𝙞𝙣𝙙𝙣𝙚𝙨𝙨, 𝙖𝙣𝙙 𝙤𝙣𝙚 𝙬𝙝𝙤 𝙧𝙚𝙡𝙚𝙣𝙩𝙨 𝙘𝙤𝙣𝙘𝙚𝙧𝙣𝙞𝙣𝙜 𝙘𝙖𝙡𝙖𝙢𝙞𝙩𝙮.”
This is the first time we are told about Jonah’s motive in trying to run from Elohiym . We learn that he took a ship toward Tarshish, not because he was afraid of the king of Nineveh, but because he was afraid that Elohiym might cancel judgment if the Ninevites repented. He knew Elohiym better than most of the people. In a time when the people thought Elohiym was a rather harsh tyrant, the prophet knew Him to be “gracious and compassionate.”

12. Would that people today would have the same revelation of Elohiym's grace! But herein lies the problem. The people want to serve a harsh Elohiym, because they want Him to judge their enemies harshly. But they have no understanding, because if this were truly the nature of Elohiym, then He would also be harsh with Israel.

13. Generally, people want Elohiym to be loving with them, but harsh toward their enemies. The double standard seems good to them. But Elohiym is impartial in His judgments and in His grace. Because “Elohiym is love” (1 John 4:8), He is impartial in His love toward all. For this reason, He insists that we love our neighbor as ourselves (Lev. 19:18), and that we love foreigners as ourselves as well (Lev. 19:34).

14. Jonah’s problem was not that he misunderstood the love of Elohiym, but that he did not share the same love for Nineveh that Elohiym had. Jonah’s love was partial; Elohiym’s was impartial. In fact, Jonah was so upset about this that he wanted to die. Jonah 4:3 says,
3 𝙏𝙝𝙚𝙧𝙚𝙛𝙤𝙧𝙚 𝙣𝙤𝙬, 𝙊 𝙇𝙤𝙧𝙙, 𝙥𝙡𝙚𝙖𝙨𝙚 𝙩𝙖𝙠𝙚 𝙢𝙮 𝙡𝙞𝙛𝙚 𝙛𝙧𝙤𝙢 𝙢𝙚, 𝙛𝙤𝙧 𝙙𝙚𝙖𝙩𝙝 𝙞𝙨 𝙗𝙚𝙩𝙩𝙚𝙧 𝙩𝙤 𝙢𝙚 𝙩𝙝𝙖𝙣 𝙡𝙞𝙛𝙚.”

𝐓𝐡𝐞 𝐀𝐛𝐫𝐚𝐡𝐚𝐦𝐢𝐜 𝐂𝐚𝐥𝐥𝐢𝐧𝐠
15. Abraham was called to be a blessing to all the families of the earth (Gen. 12:3). People today are fond of quoting the first part of the verse, while forgetting the last half.
3 "𝘼𝙣𝙙 𝙄 𝙬𝙞𝙡𝙡 𝙗𝙡𝙚𝙨𝙨 𝙩𝙝𝙤𝙨𝙚 𝙬𝙝𝙤 𝙗𝙡𝙚𝙨𝙨 𝙮𝙤𝙪, 𝙖𝙣𝙙 𝙩𝙝𝙚 𝙤𝙣𝙚 𝙬𝙝𝙤 𝙘𝙪𝙧𝙨𝙚𝙨 𝙮𝙤𝙪 𝙄 𝙬𝙞𝙡𝙡 𝙘𝙪𝙧𝙨𝙚, 𝙖𝙣𝙙 𝙞𝙣 𝙮𝙤𝙪 𝙖𝙡𝙡 𝙩𝙝𝙚 𝙛𝙖𝙢𝙞𝙡𝙞𝙚𝙨 𝙤𝙛 𝙩𝙝𝙚 𝙚𝙖𝙧𝙩𝙝 𝙨𝙝𝙖𝙡𝙡 𝙗𝙚 𝙗𝙡𝙚𝙨𝙨𝙚𝙙".

16. Peter, the Jewish nationalist, ignored the first part of this verse in Acts 3:25, 26, saying on the day of Pentecost (Feast Of Weeks),
25 "𝙄𝙩 𝙞𝙨 𝙮𝙤𝙪 𝙬𝙝𝙤 𝙖𝙧𝙚 𝙩𝙝𝙚 𝙨𝙤𝙣𝙨 𝙤𝙛 𝙩𝙝𝙚 𝙥𝙧𝙤𝙥𝙝𝙚𝙩𝙨, 𝙖𝙣𝙙 𝙤𝙛 𝙩𝙝𝙚 𝙘𝙤𝙫𝙚𝙣𝙖𝙣𝙩 𝙬𝙝𝙞𝙘𝙝 𝙀𝙡𝙤𝙝𝙞𝙮𝙢 𝙢𝙖𝙙𝙚 𝙬𝙞𝙩𝙝 𝙮𝙤𝙪𝙧 𝙛𝙖𝙩𝙝𝙚𝙧𝙨, 𝙨𝙖𝙮𝙞𝙣𝙜 𝙩𝙤 𝘼𝙗𝙧𝙖𝙝𝙖𝙢, “𝘼𝙣𝙙 𝙞𝙣 𝙮𝙤𝙪𝙧 𝙨𝙚𝙚𝙙 𝙖𝙡𝙡 𝙩𝙝𝙚 𝙛𝙖𝙢𝙞𝙡𝙞𝙚𝙨 𝙤𝙛 𝙩𝙝𝙚 𝙚𝙖𝙧𝙩𝙝 𝙨𝙝𝙖𝙡𝙡 𝙗𝙚 𝙗𝙡𝙚𝙨𝙨𝙚𝙙.” 26 "𝙁𝙤𝙧 𝙮𝙤𝙪 𝙛𝙞𝙧𝙨𝙩, 𝙀𝙡𝙤𝙝𝙞𝙮𝙢 𝙧𝙖𝙞𝙨𝙚𝙙 𝙪𝙥 𝙃𝙞𝙨 𝙎𝙚𝙧𝙫𝙖𝙣𝙩, 𝙖𝙣𝙙 𝙨𝙚𝙣𝙩 𝙃𝙞𝙢 𝙩𝙤 𝙗𝙡𝙚𝙨𝙨 𝙮𝙤𝙪 𝙗𝙮 𝙩𝙪𝙧𝙣𝙞𝙣𝙜 𝙚𝙫𝙚𝙧𝙮 𝙤𝙣𝙚 𝙤𝙛 𝙮𝙤𝙪 𝙛𝙧𝙤𝙢 𝙮𝙤𝙪𝙧 𝙬𝙞𝙘𝙠𝙚𝙙 𝙬𝙖𝙮𝙨".

17. The calling of Abraham, which YAHUSHA came to fulfill, was to bless all families of the earth. He blessed Judah FIRST, but not exclusively. Peter then defined what it means to be a blessing. To bless means to turn people from their wicked ways.

18. If Jonah had understood the calling of Abraham, he would have rejoiced at the opportunity to be a blessing to the people of Nineveh. One wonders what would have happened if Jonah had desired to fulfill the calling of Abraham. If he had stayed in Nineveh, he might have done more than cause the people to repent. He might have taught them the ways of Elohiym. He might have discipled them. He might have turned Assyria into Israel’s friend!

𝐉𝐨𝐧𝐚𝐡’𝐬 𝐓𝐚𝐛𝐞𝐫𝐧𝐚𝐜𝐥𝐞𝐬 𝐂𝐞𝐥𝐞𝐛𝐫𝐚𝐭𝐢𝐨𝐧 𝐢𝐬 𝐑𝐮𝐢𝐧𝐞𝐝

19. But this is more than a story of narrow nationalism vs. Elohiym's interest in all nations. It is a prophecy of universal reconciliation, the conversion of Elohiym’s enemies. It is also the story of believers who disagree with Elohiym's plan to save all mankind. So Jonah 4:4 says,
4. 𝘼𝙣𝙙 𝙔𝘼𝙃 𝙨𝙖𝙞𝙙, “𝘿𝙤 𝙮𝙤𝙪 𝙝𝙖𝙫𝙚 𝙜𝙤𝙤𝙙 𝙧𝙚𝙖𝙨𝙤𝙣 𝙩𝙤 𝙗𝙚 𝙖𝙣𝙜𝙧𝙮?”
To put it another way, Elohiym asks Jonah, “Is your anger justifiable?” Elohiym was really questioning Jonah’s wisdom and love. It appears that Jonah did not answer. Jonah 4:5 says,
5 "𝙏𝙝𝙚𝙣 𝙅𝙤𝙣𝙖𝙝 𝙬𝙚𝙣𝙩 𝙤𝙪𝙩 𝙛𝙧𝙤𝙢 𝙩𝙝𝙚 𝙘𝙞𝙩𝙮 𝙖𝙣𝙙 𝙨𝙖𝙩 𝙚𝙖𝙨𝙩 𝙤𝙛 𝙞𝙩. 𝙏𝙝𝙚𝙧𝙚 𝙝𝙚 𝙢𝙖𝙙𝙚 𝙖 𝙨𝙝𝙚𝙡𝙩𝙚𝙧 [𝙨𝙪𝙠𝙠𝙖𝙝, “𝙗𝙤𝙤𝙩𝙝”] 𝙛𝙤𝙧 𝙝𝙞𝙢𝙨𝙚𝙡𝙛 𝙖𝙣𝙙 𝙨𝙖𝙩 𝙪𝙣𝙙𝙚𝙧 𝙞𝙩 𝙞𝙣 𝙩𝙝𝙚 𝙨𝙝𝙖𝙙𝙚 𝙪𝙣𝙩𝙞𝙡 𝙝𝙚 𝙘𝙤𝙪𝙡𝙙 𝙨𝙚𝙚 𝙬𝙝𝙖𝙩 𝙬𝙤𝙪𝙡𝙙 𝙝𝙖𝙥𝙥𝙚𝙣 𝙞𝙣 𝙩𝙝𝙚 𝙘𝙞𝙩".

20. Prophetically speaking, the prophet kept Sukkoth, the feast of booths, or Tabernacles. Elohiym then assisted him in this by appointing a plant to shade him from the sun. Jonah 4:6 says,
6 𝙎𝙤 𝙔𝘼𝙃 𝙀𝙡𝙤𝙝𝙞𝙮𝙢 𝙖𝙥𝙥𝙤𝙞𝙣𝙩𝙚𝙙 𝙖 𝙥𝙡𝙖𝙣𝙩 [𝙠𝙚𝙠𝙖𝙮𝙤𝙣, “𝙜𝙤𝙪𝙧𝙙”], 𝙖𝙣𝙙 𝙞𝙩 𝙜𝙧𝙚𝙬 𝙪𝙥 𝙤𝙫𝙚𝙧 𝙅𝙤𝙣𝙖𝙝 𝙩𝙤 𝙗𝙚 𝙖 𝙨𝙝𝙖𝙙𝙚 𝙤𝙫𝙚𝙧 𝙝𝙞𝙨 𝙝𝙚𝙖𝙙 𝙩𝙤 𝙙𝙚𝙡𝙞𝙫𝙚𝙧 𝙝𝙞𝙢 𝙛𝙧𝙤𝙢 𝙝𝙞𝙨 𝙙𝙞𝙨𝙘𝙤𝙢𝙛𝙤𝙧𝙩. 𝘼𝙣𝙙 𝙅𝙤𝙣𝙖𝙝 𝙬𝙖𝙨 𝙚𝙭𝙩𝙧𝙚𝙢𝙚𝙡𝙮 𝙝𝙖𝙥𝙥𝙮 𝙖𝙗𝙤𝙪𝙩 𝙩𝙝𝙚 𝙥𝙡𝙖𝙣𝙩.

21. This was no ordinary plant. The kekayon is the castor-oil plant. It is named from the root word kaya, “to vomit.” when we were young and our mom wanted to get rid of worms in our belly, we were given castor oil to combat worms and parasites. I do not think I ever took it without vomiting.

22. But why would Elohiym give such a plant to shade Jonah in his Sukkah? I believe that it was Elohiym’s medicine to combat the spiritual worms in his belly (innermost being, or heart). All was not well in Jonah’s heart, though he was a prophet and heard from Elohiym. To be angry at Elohiym for His mercy and grace is not a healthy condition.

23. This problem is emphasized further in Jonah 4:7, "𝘽𝙪𝙩 𝙂𝙤𝙙 𝙖𝙥𝙥𝙤𝙞𝙣𝙩𝙚𝙙 𝙖 𝙬𝙤𝙧𝙢 [𝙩𝙤𝙬𝙡𝙖] 𝙬𝙝𝙚𝙣 𝙙𝙖𝙬𝙣 𝙘𝙖𝙢𝙚 𝙩𝙝𝙚 𝙣𝙚𝙭𝙩 𝙙𝙖𝙮, 𝙖𝙣𝙙 𝙞𝙩 𝙖𝙩𝙩𝙖𝙘𝙠𝙚𝙙 𝙩𝙝𝙚 𝙥𝙡𝙖𝙣𝙩 𝙖𝙣𝙙 𝙞𝙩 𝙬𝙞𝙩𝙝𝙚𝙧𝙚𝙙".
Why would Elohiym bless Jonah with a shade plant and then appoint a worm to destroy it? Was it not to reveal Jonah’s unhealthy spiritual condition, as well as the solution to the problem?

24. A towla is a worm, “specially one which springs from putrefaction,” according to Gesenius’ Hebrew-Chaldee Lexicon. The root word is yala, “to utter anything rashly.” Obviously, Jonah was being warned not to be rash in his answer to Elohiym’s question. At this point, Jonah had said nothing, but Elohiym already heard the words of his heart. A worm was also metaphorical for a despised or weak man. The same Lexicon also tells us that tola means “scarlet.” It is translated “crimson” in Isaiah 1:18, “.𝙏𝙝𝙤𝙪𝙜𝙝 𝙩𝙝𝙚𝙮 𝙖𝙧𝙚 𝙧𝙚𝙙 𝙡𝙞𝙠𝙚 𝙘𝙧𝙞𝙢𝙨𝙤𝙣 [𝙩𝙤𝙬𝙡𝙖], 𝙩𝙝𝙚𝙮 𝙬𝙞𝙡𝙡 𝙗𝙚 𝙡𝙞𝙠𝙚 𝙬𝙤𝙤𝙡”

25. So this was no ordinary worm. The Hebrew text calls it a towla, which is a worm from which crimson dye was extracted in ancient times. According to Henry Morris' book, Biblical Basis For Modern Science, page 73,
“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.”
This tells us that the worm in the story of Jonah stained the booth with crimson as it gave its life to bring forth offspring. Is this not a perfect picture of Messiah, who gave His life to bring many sons into glory? Psalm 22:6 prophesies of YAHUSHA Messiah in His death on the stake, saying, "𝙄 𝙖𝙢 𝙖 𝙬𝙤𝙧𝙢 [𝙃𝙚𝙗.𝙩𝙤𝙬𝙡𝙖], 𝙖𝙣𝙙 𝙣𝙤𝙩 𝙖 𝙢𝙖𝙣, 𝙖 𝙧𝙚𝙥𝙧𝙤𝙖𝙘𝙝 𝙤𝙛 𝙢𝙚𝙣, 𝙖𝙣𝙙 𝙙𝙚𝙨𝙥𝙞𝙨𝙚𝙙 𝙗𝙮 𝙩𝙝𝙚 𝙥𝙚𝙤𝙥𝙡𝙚". When YAHUSHA died, His blood stained the stake, even as the crimson from the worm stained the trunk of the gourd in Jonah's day.

26. Hence, Elohiym sent the vomit plant to show how Jonah was comfortable with his own vomit. Then He sent the crimson worm to show how the death of the Messiah was sent to heal his unhealthy condition. Unfortunately, the prophet had to revert back to Passover, so his Sukkoth was cancelled.
This suggests that those who disagree with Elohiym's plan to save His enemies are not yet eligible to keep the feast of Tabernacles.

27. Jonah 4:8 says, "𝘼𝙣𝙙 𝙞𝙩 𝙘𝙖𝙢𝙚 𝙖𝙗𝙤𝙪𝙩 𝙬𝙝𝙚𝙣 𝙩𝙝𝙚 𝙨𝙪𝙣 𝙘𝙖𝙢𝙚 𝙪𝙥 𝙩𝙝𝙖𝙩 𝙀𝙡𝙤𝙝𝙞𝙮𝙢 𝙖𝙥𝙥𝙤𝙞𝙣𝙩𝙚𝙙 𝙖 𝙨𝙘𝙤𝙧𝙘𝙝𝙞𝙣𝙜 𝙚𝙖𝙨𝙩 𝙬𝙞𝙣𝙙, 𝙖𝙣𝙙 𝙩𝙝𝙚 𝙨𝙪𝙣 𝙗𝙚𝙖𝙩 𝙙𝙤𝙬𝙣 𝙤𝙣 𝙅𝙤𝙣𝙖𝙝’𝙨 𝙝𝙚𝙖𝙙 𝙨𝙤 𝙩𝙝𝙖𝙩 𝙝𝙚 𝙗𝙚𝙘𝙖𝙢𝙚 𝙛𝙖𝙞𝙣𝙩 𝙖𝙣𝙙 𝙗𝙚𝙜𝙜𝙚𝙙 𝙬𝙞𝙩𝙝 𝙖𝙡𝙡 𝙝𝙞𝙨 𝙨𝙤𝙪𝙡 𝙩𝙤 𝙙𝙞𝙚, 𝙨𝙖𝙮𝙞𝙣𝙜, '𝘿𝙚𝙖𝙩𝙝 𝙞𝙨 𝙗𝙚𝙩𝙩𝙚𝙧 𝙩𝙤 𝙢𝙚 𝙩𝙝𝙖𝙣 𝙡𝙞𝙛𝙚'.”
An east wind signifies judgment from the east—perhaps from Nineveh itself, which was “east.” It appears that Jonah was a type of Israel being judged for its bad attitude and for disagreeing with the divine plan to reconcile His enemies.

28. Even so, this scorching east wind, with the sun beating down on his head, did not make Jonah repent. Elohiym then asked about his anger over the plant in Jonah 4:9, Then Elohiym said to Jonah, “𝘿𝙤 𝙮𝙤𝙪 𝙝𝙖𝙫𝙚 𝙜𝙤𝙤𝙙 𝙧𝙚𝙖𝙨𝙤𝙣 𝙩𝙤 𝙗𝙚 𝙖𝙣𝙜𝙧𝙮 𝙖𝙗𝙤𝙪𝙩 𝙩𝙝𝙚 𝙥𝙡𝙖𝙣t?” And he said, “𝘿𝙤 𝙮𝙤𝙪 𝙝𝙖𝙫𝙚 𝙜𝙤𝙤𝙙 𝙧𝙚𝙖𝙨𝙤𝙣 𝙩𝙤 𝙗𝙚 𝙖𝙣𝙜𝙧𝙮 𝙖𝙗𝙤𝙪𝙩 𝙩𝙝𝙚 𝙥𝙡𝙖𝙣t"

29. These are the last words of Jonah in the biblical account. It ends with no solution, suggesting that Israel, whom Jonah represented, would remain angry with Elohiym. It implies that Israel would have to be judged by the “east wind,” that is, by Nineveh. He even prophesied that he would be “angry even to death.” So Israel as a nation was to die, and the people were to be scattered throughout the nations.

𝐓𝐡𝐞 𝐅𝐢𝐧𝐚𝐥 𝐋𝐞𝐬𝐬𝐨𝐧 𝐟𝐫𝐨𝐦 𝐄𝐥𝐨𝐡𝐢𝐲𝐦
30. Jonah 4:10, 11 concludes, 10 𝙏𝙝𝙚𝙣 𝙩𝙝𝙚 𝙔𝘼𝙃 𝙨𝙖𝙞𝙙, “𝙔𝙤𝙪 𝙝𝙖𝙙 𝙘𝙤𝙢𝙥𝙖𝙨𝙨𝙞𝙤𝙣 𝙤𝙣 𝙩𝙝𝙚 𝙥𝙡𝙖𝙣𝙩 𝙛𝙤𝙧 𝙬𝙝𝙞𝙘𝙝 𝙮𝙤𝙪 𝙙𝙞𝙙 𝙣𝙤𝙩 𝙬𝙤𝙧𝙠, 𝙖𝙣𝙙 𝙬𝙝𝙞𝙘𝙝 𝙮𝙤𝙪 𝙙𝙞𝙙 𝙣𝙤𝙩 𝙘𝙖𝙪𝙨𝙚 𝙩𝙤 𝙜𝙧𝙤𝙬, 𝙬𝙝𝙞𝙘𝙝 𝙘𝙖𝙢𝙚 𝙪𝙥 𝙤𝙫𝙚𝙧𝙣𝙞𝙜𝙝𝙩 𝙖𝙣𝙙 𝙥𝙚𝙧𝙞𝙨𝙝𝙚𝙙 𝙤𝙫𝙚𝙧𝙣𝙞𝙜𝙝𝙩. 11 𝘼𝙣𝙙 𝙨𝙝𝙤𝙪𝙡𝙙 𝙄 𝙣𝙤𝙩 𝙝𝙖𝙫𝙚 𝙘𝙤𝙢𝙥𝙖𝙨𝙨𝙞𝙤𝙣 𝙤𝙣 𝙉𝙞𝙣𝙚𝙫𝙚𝙝, 𝙩𝙝𝙚 𝙜𝙧𝙚𝙖𝙩 𝙘𝙞𝙩𝙮 𝙞𝙣 𝙬𝙝𝙞𝙘𝙝 𝙩𝙝𝙚𝙧𝙚 𝙖𝙧𝙚 𝙢𝙤𝙧𝙚 𝙩𝙝𝙖𝙣 120,000 𝙥𝙚𝙧𝙨𝙤𝙣𝙨 𝙬𝙝𝙤 𝙙𝙤 𝙣𝙤𝙩 𝙠𝙣𝙤𝙬 𝙩𝙝𝙚 𝙙𝙞𝙛𝙛𝙚𝙧𝙚𝙣𝙘𝙚 𝙗𝙚𝙩𝙬𝙚𝙚𝙣 𝙩𝙝𝙚𝙞𝙧 𝙧𝙞𝙜𝙝𝙩 𝙖𝙣𝙙 𝙡𝙚𝙛𝙩 𝙝𝙖𝙣𝙙, 𝙖𝙨 𝙬𝙚𝙡𝙡 𝙖𝙨 𝙢𝙖𝙣𝙮 𝙖𝙣𝙞𝙢𝙖𝙡𝙨?”
Verse 6 says that “Jonah was extremely happy about the plant,” but not about the grace and mercy of Elohiym. We can view this in at least two ways. First, he was happy about the plant which formed his sukkah (i.e., the feast of Sukkoth). He had a desire to receive the glorified body through the feast of Tabernacles, but unfortunately, he was also happy wallowing in his own vomit.

31. He was selfish, in that he was more interested in his own comfort than in the welfare of Nineveh. He loved Israel, but not Assyria. This disqualified him and destroyed his dreams of fulfilling Tabernacles. He still needed to go back to Passover and learn the real scope of the work that YAHUSHA was yet to do on the Stake for the sin of the world (1 John 2:2).
We cannot be angry with Elohiym and still be in agreement with Him. Tabernacles is about agreement, and it is for true believers, not for those whose hearts are bitter.

25/04/2025

Every law in Scripture, when violated, demands repentance. The law lacks the power to make men righteous. Its purpose is to bring accountability for sin and to teach us the righteous standard of Elohiym's nature. The law teaches us what sin is so that we can truly repent.

How can anyone repent without knowing which laws he/she has broken?

08/04/2025

𝐓𝐇𝐄 𝐒𝐂𝐀𝐑𝐋𝐄𝐓 𝐒𝐓𝐑𝐈𝐍𝐆

𝙃𝙤𝙬 𝙄𝙨 𝙊𝙪𝙧 𝙎𝙖𝙫𝙞𝙤𝙧 𝙔𝙖𝙝𝙪𝙨𝙝𝙖 𝙈𝙚𝙨𝙨𝙞𝙖𝙝'𝙨 𝙒𝙤𝙧𝙠 𝙊𝙛 𝙍𝙚𝙙𝙚𝙢𝙥𝙩𝙞𝙤𝙣 𝙋𝙞𝙘𝙩𝙪𝙧𝙚𝙙 𝙄𝙣 𝙏𝙝𝙚 𝙇𝙖𝙬 𝙊𝙛 𝙃𝙚𝙖𝙡𝙞𝙣𝙜 𝘼𝙣𝙙 𝘾𝙡𝙚𝙖𝙣𝙨𝙞𝙣𝙜 𝙇𝙚𝙥𝙚𝙧𝙨?

Leviticus 14:1-9
(1) Two Birds - One to be slain, another to be let go alive.
(2) Two Plants - Cedar wood & hyssop.
(3) Scarlet String - Representing a worm from which men extracted red dye.

The two birds represent our Savior's first and second coming. At His first coming, He was slain on the tree to take away the sins of the world. At His second coming, He will be coming to give live to His own who believe in Him.

The two plants symbolized all men from the highest to the lowest, for in those days cedar wood was said to represent royalty, while hyssop was the most humble. In other words, mortality has afflicted all men equally , regardless of their situation in life. Hence, all men are healed and cleansed in the same manner.

The scarlet string (tola) is also the scarlet worm, known scientifically as the "coccus ilicis" (Henry Morris. Biblical Basis for Modern Science, Baker Book House, 1985, p.73) states as follows "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 scarlet worms, the commercial scarlet dyes of antiquity were extracted. What a picture this gives of Messiah, dying on the tree, shedding his precious blood that He might 'bring many sons unto glory' (Heb. 2:10)"

He died for us, that we might live through Him. Psa 22:6 describes such a worm and gives us this picture of Messiah - which says "I am a worm .... despised of the people"

Therefore, the scarlet string represents Messiah, who shed His blood on the tree for the remission of sin and who died that we might have life.

14/03/2025

These pages are pictured from "The Faith" magazine of Oct - Dec 2023.

It shows clearly how Sabbath keepers had been so confused because of the Gregorian weekly calendar which gives no regard to the moon cycles - Gen. 1:14, Ps. 89:37

20/02/2025

𝐌𝐄𝐒𝐒𝐈𝐀𝐇 𝐂𝐎𝐌𝐄𝐒 𝐓𝐇𝐑𝐎𝐔𝐆𝐇 𝐘𝐔𝐃𝐀𝐇 𝐀𝐍𝐃 𝐘𝐎𝐒𝐄𝐏𝐇

We know from the genealogical record in the first chapter of Mathew that Yahusha was born of the tribe of Yudah and specifically of the house of David. He came the first time of this particular lineage in order to be eligible to receive the sceptre to rule the earth. Virtually all believers know this. What is not generally understood is that Messiah must come the second time as Yoseph in order to secure His birthright.
In order to understand how the types, shadows, and prophecies are fulfilled in these two sons of Yacob, Yudah and Yoseph, we must understand what their prophetic identities are. We find this in Genesis 48 and 49 where Yacob blessed his sons and bestows upon them their prophetic roles.

Yudah was to provide the kingly line of rightful rulers of the earth (Genesis 49:8-11). The dominion had been entrusted to Adam (Gen 1:26) who passed the authority down to the next generation as a kingly birthright. The birthright was passed to Noah and then to Shem. Shem outlived Abraham in the city of Salem (Yahrushalem), which he built and ruled under the title of Melchizedek. After his death, the right of rulership passed to Isaac, Isaac passed the birthright blessing to Yacob, thinking he was giving it to Esau.

Years later, when Yacob (Israel) was near death, he blessed his sons. In this blessing, he separated the kingly line from the birthright and gave Yudah the right to rule. We see in the passage Gen 49:9 “Yudah is a lion’s whelp,…he lies down as a lion, and as a lion, who dares rouse him up?” A few verses later (Gen. 49:22-26) we read “Yoseph is a fruitful bough, a fruitful bough by a spring…may they be on the head of Yoseph, and on the crown of the head of the one distinguished among his brothers". In truth, Yacob was giving Joseph the birthright. This fact is plainly stated in 1 Chronicle 5:1 and 2 “𝑵𝒐𝒘 𝒕𝒉𝒆 𝒔𝒐𝒏𝒔 𝒐𝒇 𝑹𝒆𝒖𝒃𝒆𝒏 𝒕𝒉𝒆 𝒇𝒊𝒓𝒔𝒕𝒃𝒐𝒓𝒏 𝒐𝒇 𝒀𝒊𝒔𝒓𝒂𝒆𝒍 𝒇𝒐𝒓 𝒉𝒆 𝒘𝒂𝒔 𝒕𝒉𝒆 𝒇𝒊𝒓𝒔𝒕-𝒃𝒐𝒓𝒏, 𝒃𝒖𝒕 𝒃𝒆𝒄𝒂𝒖𝒔𝒆 𝒉𝒆 𝒅𝒆𝒇𝒊𝒍𝒆𝒅 𝒉𝒊𝒔 𝒇𝒂𝒕𝒉𝒆𝒓’𝒔 𝒃𝒆𝒅, 𝒉𝒊𝒔 𝒃𝒊𝒓𝒕𝒉𝒓𝒊𝒈𝒉𝒕 𝒘𝒂𝒔 𝒈𝒊𝒗𝒆𝒏 𝒕𝒐 𝒕𝒉𝒆 𝒔𝒐𝒏𝒔 𝒐𝒇 𝒀𝒐𝒔𝒆𝒑𝒉 𝒕𝒉𝒆 𝒔𝒐𝒏 𝒐𝒇 𝒀𝒊𝒔𝒓𝒂𝒆𝒍; … 𝑻𝒉𝒐𝒖𝒈𝒉 𝒀𝒖𝒅𝒂𝒉 𝒑𝒓𝒆𝒗𝒂𝒊𝒍𝒆𝒅 𝒐𝒗𝒆𝒓 𝒉𝒊𝒔 𝒃𝒐𝒓𝒕𝒉𝒆𝒓𝒔, 𝒂𝒏𝒅 𝒇𝒓𝒐𝒎 𝒉𝒊𝒎 𝒄𝒂𝒎𝒆 𝒕𝒉𝒆 𝒍𝒆𝒂𝒅𝒆𝒓; 𝒚𝒆𝒕 𝒕𝒉𝒆 𝒃𝒊𝒓𝒕𝒉𝒓𝒊𝒈𝒉𝒕 𝒃𝒆𝒍𝒐𝒏𝒈𝒆𝒅 𝒕𝒐 𝒀𝒐𝒔𝒆𝒑𝒉”
Joseph was given the birthright, which embodied the kingdom of Elohym itself. But Yudah was given the sceptre, which meant that the kingly line culminating with Yahusha Messiah would come from him. He was called a lion. Yacob prophesized over Yudah the death work and rulership to be fulfilled in Yahusha, the lion of the Tribe of Yudah.
Yahusha came the first time to fulfill the prophesies dealing with the House of Yudah. He was born in Bethlehem of Yudea, the City of David. The Davidic line was of Yudah, the line called to bring forth the Messiah. Yahusha came as the son of David to secure His throne-rights, so that He would be eligible to rule over the House of Yisrael.

But the lion had to die to receive the rulership. Gen 49:10-11 pictures Yudah as a lion in a crouching position and covered with blood. This is a prophetic picture of the Lion of the Tribe of Yudah, the Messiah by birth, who earned His throne through death and resurrection.
Next we shall see Sampson’s Riddle’ as the Dead Lion Brings Honey;

𝐓𝐇𝐄 𝐃𝐄𝐀𝐃 𝐋𝐈𝐎𝐍 𝐁𝐑𝐈𝐍𝐆𝐒 𝐇𝐎𝐍𝐄𝐘 𝐩𝐫𝐨𝐩𝐡𝐞𝐬𝐢𝐞𝐬 𝐌𝐞𝐬𝐬𝐢𝐚𝐡 𝐀𝐬 𝐭𝐡𝐞 𝐋𝐢𝐨𝐧 𝐨𝐟 𝐭𝐡𝐞 𝐓𝐫𝐢𝐛𝐞 𝐨𝐟 𝐘𝐮𝐝𝐚𝐡.
Judges 14:5-17 tells the story of Samson’s riddle about the dead lion and the event that followed.
Some scholars of scriptural prophecy say that the seven days (in verse 12) in the story is about the Feast of Unleavened Bread and are a reference to Passover, which is the first day of the unleavened Bread. The answer to the riddle is what concerns us here. The dead lion that has the honey coming forth from its dead body is the riddle of Salvation – the Promised Land, a land flowing with milk and honey, which becomes available through the death of the lion, Yahusha Messiah. Yahusha came, died at Passover and out of him comes honey.
The promise of transfiguration is contained in the riddle as well. if the Philistines could solve the riddle of salvation, they would get new garments. If they failed, they would give Samson garments.
The promise of transformation is established by Yahusha (the lion’s) first (death) work, even though it is not fulfilled until the time of the second work (coming). The riddle of the Passover is: How is a man saved? How does one obtain the change of garments (the garments of Salvation, or transfiguration)?

The philistine (carnal mind) at Samson's feast obtained the answer to the riddle, but they learned it in an unlawful way.t hey threatened the woman and her father’s house with fire. Thus they paid a price for their unlawful actions. They got their garments, but samson took it out of their hides, so to speak.
The philistine will receive salvation, but be saved so as by fire (1 Cor 3:15) we need to seek the answer to the riddle in a lawful way, by asking Elohym, not by threatening with fire.

The riddle prophesies of the death of the true lion, Yahusha Messiah, out of whom comes the honey of justification and salvation in Elohym’s kingdom. It was imperative that He was born of that particular lineage in His first appearance in order to become the lawful king and the Prime inheritor of the earth as given to Adam. In His second appearance, He will be manifested as the antitype of Yoseph so that He may lawfully lay claim to the Birthright – the Kingdom itself.

Next we shall see the prophesy of Sonship in Yoseph’s story when he was sold into slavery.

05/02/2025

If you are in Nigeria, please look at the sign of the First Sabbath in the month of Adah in the sky this Wednesday evening; signifying the begining of the Sabbath which will last till tomorrow by this time.
Shalom.

20/01/2025

𝑶𝑼𝑹 𝑺𝑨𝑽𝑰𝑶𝑹 𝑷𝑰𝑪𝑻𝑼𝑹𝑬𝑫 𝑰𝑵 𝑻𝑯𝑬 𝑳𝑨𝑾 𝑶𝑭

Leprosy and Mortality

Moses says in (Deuteronomy 24:8, 9)
"Be careful against an infection of leprosy, that you diligently observe and do according to all that the Levitical priests shall teach you; as I have commanded them, so you shall be careful to do. 9 Remember what YAH your Elohiym did to Miriam on the way as you came out of Egypt".

The laws regarding leprosy are recorded fully in Leviticus 13 and 14. They are too extensive for Moses to explain here in my humble opinion; so he instructs Yisrael just to follow the priestly instructions.

Healing and Cleansing L***rs:

Leprosy is a biblical type of mortality. Mortality is a slow death. Under Adam, life is the process of dying. Adam’s sin infected us all with this fatal disease, rendering our very bodies unclean. The laws regarding leprosy not only define mortality and its effect upon us, but also shows us the path to the cure, so that we might come into immortality.

The main law revealing this is found in the first half of Leviticus 14, where we see the cleansing ceremony that a healed l***r was to undergo. Verses 2 and 3 read,
2 "This shall be the law of the l***r in the day of his cleansing. Now he shall be brought to the priest, 3 and the priest shall go out to the outside of the camp. Thus the priest shall look, and if the infection of leprosy has been healed in the l***r…"

The ceremony was to be done only if the l***r had already been divinely healed. In other words, if the l***r believed himself to be healed, he was to send word to the temple to send forth an inspector who could verify his healing. The l***r had to wait “outside of the camp,” even if he were truly healed.
And so when Yahuaha healed the l***r, He did not tell them to bypass the ceremony. Matt. 8:4 says,
4 "And Yahusha said to him, “See that you tell no one; but go, show yourself to the priest, and present the offering [two birds] that Moses commanded for a testimony [marturion, “a witness”] to them.”

Elohiym provided the healing, the l***r provided the first earthly witness, and the priest provided the double witness to establish his healing legally. In Luke 17:4, when Yahusha healed a band of ten l***rs, He again sent them to the temple for priestly inspection. In this case we learn that “your faith has made you well” (Luke 17:19).

In other words, faith is the basis of healing, but the function of the priest was to bear witness to that healing. If he indeed bore witness, then the ceremony proceeded. It was completed on the morning of the eighth day when he was fully cleansed. Only then was the ex-l***r able to come into fellowship with the kahal, that is, “the congregation.”

The initial ceremony (on the first day) is given in Lev. 14:4-7,
4 "then the priest shall give orders to take two live clean birds and cedar wood and a scarlet string [tola, “scarlet worm”] and hyssop for the one who is to be cleansed. 5 The priest shall also give orders to slay the one bird in an earthenware vessel over running water. 6 As for the living bird, he shall take it, together with the cedar wood and the scarlet string and the hyssop, and shall dip them and the live bird in the blood of the bird that was slain over the running water. 7 He shall then sprinkle seven times the one who is to be cleansed from the leprosy, and shall pronounce him clean, and shall let the live bird go free over the open field."

The healed l***r was required to provide
(1) the two birds,
(2) along with two plants—cedar wood and hyssop—and
(3) a scarlet “string” representing a worm from which men extracted red dye.

𝕎𝕙𝕒𝕥 𝔻𝕠 𝕋𝕙𝕖𝕤𝕖 𝕋𝕙𝕚𝕟𝕘𝕤 ℝ𝕖𝕡𝕣𝕖𝕤𝕖𝕟𝕥 𝕀𝕟 𝕋𝕙𝕖 𝕊𝕒𝕝𝕧𝕒𝕥𝕚𝕠𝕟 𝕆𝕗 𝕄𝕒𝕟𝕜𝕚𝕟𝕕?

The two plants symbolized all men from the highest to the lowest, for in those days cedar wood was said to represent royalty, while hyssop was the most humble. In other words, mortality has afflicted all men equally, regardless of their station in life. Hence, all men are healed and cleansed in the same manner.

The scarlet string (tola) is also the scarlet worm, known scientifically as the coccus ilicis. Of this we read from (Henry Morris Biblical Basis for Modern Science, Baker Book House, 1985, p.73)-
"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 Messiah dying on the tree, shedding his precious blood that he might 'bring many sons unto glory' (Hbr 2:10)! He died for us, that we might live through him! Psa 22:6 describes such a worm and gives us this picture of Messiah . (cf. Isa 1:18)"

Thus, the scarlet string represents Messiah who shed His blood on the “tree” for the remission of sin and who died that we might have life. Furthermore, because red dye was extracted from these worms and used to dye royal garments, this prophesies of royal position given to the sons of Elohiym, who are called to reign with Messiah. We may then connect this to the cedar wood, noting that the blood of Messiah has produced both citizens (hyssop) and rulers (cedar).

But what of the two birds?
The first bird was to be killed in an earthen vessel over running water, or, as the text reads, “living water.” The second was to be released alive into the open field.
Both birds prophesy of Yahusha Messiah. The first prophesies of His first coming, for we know that He came the first time to die. He was dedicated to that death by John the Baptist, who ceremonially “killed” Him through baptism “over running water.” The heavens were then opened, and the Spirit of Elohiym descended as the second dove—the living bird.
The theme of death and life runs through the entire ceremony. The bird was killed over living water. The two birds themselves represented death and life. Likewise, in our own lives, we are to die daily, while yet being raised to newness of life—all of which is pictured in the baptismal ceremony. Rom. 6:4 says,
4 "Therefore we have been buried with Him through baptism unto death, in order that as Messiah was raised from the dead through the glory of the Father, so we too might walk in newness of life.

The old Adamic man must die in order for the New Man to be raised up in his place. And yet baptism is seen in Leviticus 14 to be an earthly, priestly witness to the healing that has already taken place through faith. In this we see the role of baptism, not as the cause of our justification, but as its earthly witness, or “testimony.” The priest was not called upon to baptize the l***r in order to heal him from his disease. In fact, the priest was not allowed to start the ceremony unless the l***r had already been healed. Therefore we should not think that baptism is to heal or to convert someone to the faith. It is rather a ceremony to confirm what the person declares or assumes.

Baptizing the Healed L***r

This brings us to the next element of the ceremony in Lev. 14:7, “He shall then sprinkle seven times the one who is to be cleansed from leprosy, and shall pronounce him clean.” This is what Heb. 9:10 calls “various washings,” or more literally, “baptisms” (baptismos). The various types of baptisms were instituted by Moses, not by John the Baptist. As a priest, John merely followed the law that had been prescribed by Moses. His distinction was primarily in the fact that he baptized at the Jordan, rather than at the laver in the temple, and that he applied it to all men as a baptism of repentance.
There is no need to argue for any particular mode of baptism, for we are content, knowing that we were “healed” by faith prior to being “cleansed” by baptism. Even so, the ceremony in the law is instructive and prophetic. Its manner of application should be understood in order to gain insight into the move from mortal to immortal life.

The law in Lev. 14:7 prescribed that the ex-l***r should be sprinkled seven times with water. That was his baptism. He was not immersed in water. Hence, it is unlikely that John, as a priest, baptized anyone by immersion. The ex-l***rs were to be sprinkled, even as the first bird itself was to be killed “over running water.” Since the bird prophesied of Messiah, this tells us that Yahusha was baptized in accordance with the law. He stepped into the water, and John scooped water from the Jordan and poured or sprinkled Him seven times or immersed? seven times? maybe.

This is also referenced in the case of Naaman, the Syrian, who came to the prophet to be healed of leprosy. So we read in 2 Kings 5:10,
10 "And Elisha sent a messenger to him, saying, “Go and wash [rachats] in the Jordan seven times, and your flesh shall be restored to you and you shall be clean.”

The term rachats is a general term that does not tell us precisely how it was done. However, we know that the prophet was familiar with the law of l***rs, for he instructed Naaman according to the divine prescription in Leviticus 14. The law itself is more specific, telling us that the man was to be “sprinkled seven times.” Naaman himself was not well instructed in the law of Elohiym, so it is conceivable that he may have dipped himself in the Jordan.

We read in 2 Kings 5:14, “he went down and dipped [tabal] himself seven times in the Jordan.”
Naaman was healed on account of his faith, demonstrated by his obedience. While the mode is instructive, the crucial requirement for baptism is faith. Naaman’s example is also a significant proof that baptism was practiced in the Old Testament as part of the law of l***rs.

Prophecies in the Law

Although an ex-l***r was pronounced clean on the first day of his cleansing, he was again pronounced clean on the eighth day (Leviticus 14:11). Was the l***r not cleansed the first day? This gets into the prophetic side of the law. Prophecy involves timing when it is fulfilled historically. The personal applications are more immediate, but the historic fulfillment requires time.
Cleansing requires a full seven days, not only for l***rs but also for those who touch a dead body (Num. 19:11). That law, too, prophesies of mankind’s time of mortality. Prophetically speaking, this seven-day period suggests a 7,000 year cycle of history leading to the Great White Throne judgment at the beginning of the eighth “day.” The general resurrection of “the dead, the great and the small” ends death itself, for at that point even death (mortality) is eradicated, as it is cast into the lake of fire (Rev. 20:14).

There were also two birds used in the cleansing ceremony for l***rs. We have shown that the first bird prophesied of Messiah, who came the first time to die. The second bird, however, was not to be killed, but set free alive into the open field. Matthew 13:38 tells us that “the field is the world.” Thus, He must be released into the world a second time in order to complete the divine plan. The second bird was to be dipped in the blood of the first before being released. And so, we read in Rev. 19:13, “He is clothed with a robe dipped in blood.”
This identifying mark in Messiah's second appearance is linked to Joseph (Gen. 37:31), whose robe was dipped in blood, and to the second bird in Lev. 14:7. Its link with Joseph speaks of the second work of Messiah, which is to secure Joseph’s Birthright. Its link with the second bird is to picture immortal life that has been secured through the death of the first bird. In other words, the Birthright which we are inheriting is immortality, and all other blessings flow from that single source—the life of Elohiym manifested in us.

This is why Moses told Israel to be careful to observe the laws regarding the cleansing of l***rs. Those laws reveal the path to immortality that is prophesied in the law, showing that it takes two works of Messiah in us (death and life) to cleanse fully those who have been healed of mortality by their faith in Messiah.

On a historical level, it takes two comings of Messiah to cleanse the earth. At the Great White Throne, and at the beginning of the eighth “day,” every knee will bow, and every tongue will confess Him as The Almighty to the glory of Yah the Father (Phil. 2:10, 11).

Hebrew Scriptures Research Foundation

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