Jul 13, 2025 Written by 

Jonah announces the coming of Jesus

2) The book of Jonah announces the coming of Jesus Christ – Jonah is a foreshadowing of Jesus' coming. The Lord himself tells us this very clearly in the Gospel.
When asked by the Jews to give them a sign that would openly reveal him as the Messiah, he replied, according to Matthew: "No sign will be given to this generation except the sign of the prophet Jonah. For just as Jonah was three days and three nights in the belly of the whale, so will the Son of Man be three days and three nights in the heart of the earth" (Mt 12:39f).
Luke's version of Jesus' words is simpler: "This generation [...] seeks a sign, but no sign will be given to it except the sign of Jonah. For as Jonah was a sign to the people of Nineveh, so will the Son of Man be to this generation" (Lk 11:29f). We see two elements in both texts: the Son of Man himself, Christ, the one sent by God, is the sign. The Paschal Mystery points to Jesus as the Son of Man; he is the sign in and through the Paschal Mystery.
In the Old Testament account, this mystery of Jesus shines through very clearly.
In the first chapter of the book of Jonah, there is mention of a threefold descent of the prophet: he descends to the port of Joppa; he descends into the ship; and in the ship he puts himself in the most hidden place. In his case, however, this threefold descent is an attempted escape from God. Jesus is the one who descends out of love, not to flee, but to reach the Nineveh of the world: he descends from his divinity into the poverty of the flesh, of being a creature with all its miseries and sufferings; he descends into the simplicity of the carpenter's son, and he descends into the night of the cross, and finally even into the night of Sheol, the world of the dead. In doing so, he goes before us on the path of descent, far from our false glory as kings; the path of penance, which is the path to our own truth: the path of conversion, the path that leads us away from Adam's pride, from wanting to be God, towards the humility of Jesus who is God and who strips himself of his glory for us (Phil 2:1-10). Like Jonah, Jesus sleeps in the boat while the storm rages. In a certain sense, in the experience of the cross, he allows himself to be thrown into the sea and thus calms the storm. The rabbis interpreted Jonah's words, "Throw me into the sea," as the prophet's offering of himself in order to save Israel: he was afraid of the conversion of the pagans and Israel's rejection of the faith, and for this reason, they say, he wanted to be thrown into the sea. The prophet saves by putting himself in the place of others. Sacrifice saves. This rabbinical exegesis became truth in Jesus.
[Pope Benedict XVI, Cardinal Ratzinger, Lectio in s. Maria in Traspontina, 24 January 2003; in "30Giorni" February 2003]

69 Last modified on Sunday, 13 July 2025 02:50
don Giuseppe Nespeca

Giuseppe Nespeca è architetto e sacerdote. Cultore della Sacra scrittura è autore della raccolta "Due Fuochi due Vie - Religione e Fede, Vangeli e Tao"; coautore del libro "Dialogo e Solstizio".

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This was well known to the primitive Christian community, which considered itself "alien" here below and called its populated nucleuses in the cities "parishes", which means, precisely, colonies of foreigners [in Greek, pároikoi] (cf. I Pt 2: 11). In this way, the first Christians expressed the most important characteristic of the Church, which is precisely the tension of living in this life in light of Heaven (Pope Benedict)
Era ben consapevole di ciò la primitiva comunità cristiana che si considerava quaggiù "forestiera" e chiamava i suoi nuclei residenti nelle città "parrocchie", che significa appunto colonie di stranieri [in greco pàroikoi] (cfr 1Pt 2, 11). In questo modo i primi cristiani esprimevano la caratteristica più importante della Chiesa, che è appunto la tensione verso il cielo (Papa Benedetto)
A few days before her deportation, the woman religious had dismissed the question about a possible rescue: “Do not do it! Why should I be spared? Is it not right that I should gain no advantage from my Baptism? If I cannot share the lot of my brothers and sisters, my life, in a certain sense, is destroyed” (Pope John Paul II)
Pochi giorni prima della sua deportazione la religiosa, a chi le offriva di fare qualcosa per salvarle la vita, aveva risposto: "Non lo fate! Perché io dovrei essere esclusa? La giustizia non sta forse nel fatto che io non tragga vantaggio dal mio battesimo? Se non posso condividere la sorte dei miei fratelli e sorelle, la mia vita è in un certo senso distrutta" (Papa Giovanni Paolo II)
By willingly accepting death, Jesus carries the cross of all human beings and becomes a source of salvation for the whole of humanity. St Cyril of Jerusalem commented: “The glory of the Cross led those who were blind through ignorance into light, loosed all who were held fast by sin and brought redemption to the whole world of mankind” (Catechesis Illuminandorum XIII, 1: de Christo crucifixo et sepulto: PG 33, 772 B) [Pope Benedict]
Accettando volontariamente la morte, Gesù porta la croce di tutti gli uomini e diventa fonte di salvezza per tutta l’umanità. San Cirillo di Gerusalemme commenta: «La croce vittoriosa ha illuminato chi era accecato dall’ignoranza, ha liberato chi era prigioniero del peccato, ha portato la redenzione all’intera umanità» (Catechesis Illuminandorum XIII,1: de Christo crucifixo et sepulto: PG 33, 772 B) [Papa Benedetto]
The discovery of the Kingdom of God can happen suddenly like the farmer who, ploughing, finds an unexpected treasure; or after a long search, like the pearl merchant who eventually finds the most precious pearl, so long dreamt of (Pope Francis)
La scoperta del Regno di Dio può avvenire improvvisamente come per il contadino che arando, trova il tesoro insperato; oppure dopo lunga ricerca, come per il mercante di perle, che finalmente trova la perla preziosissima da tempo sognata (Papa Francesco)
In the New Testament, it is Christ who constitutes the full manifestation of God's light [Pope Benedict]
The triumphalism that belongs to Christians is what passes through human failure, the failure of the cross. Letting oneself be tempted by other triumphalisms, by worldly triumphalisms, means giving in to the temptation to conceive of a «Christianity without a cross», a «Christianity in the middle» (Pope Francis)
Il trionfalismo che appartiene ai cristiani è quello che passa attraverso il fallimento umano, il fallimento della croce. Lasciarsi tentare da altri trionfalismi, da trionfalismi mondani, significa cedere alla tentazione di concepire un «cristianesimo senza croce», un «cristianesimo a metà» (Papa Francesco)

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