Commentaries

of John Calvin

on the Prophet

Jonah

Now first translated from the original Latin, by the Rev. John Owen, vicar of Thrussington, Leicestershire.

 

TRANSLATOR'S PREFACE

Contained in this Volume, as in the last, are the Writings of three Prophets: and they are explained and elucidated in the Author's peculiar manner; every sentence being dissected and examined, and the meaning ascertained according to the context, without the introduction of any extraneous matters. The main object throughout seems to have been to exhibit the genuine sense and design of the Sacred Writers.

The Book of Jonah is a plain narrative, and no part is supposed to have been written in the style of poetry except the prayer in the second chapter.

Some things in this Book have furnished Infidels with objections, and have induced some learned men, bearing at least the name of believers, to indulge in inventions. To satisfy Infidels or themselves, they have endeavored to prove, that this Book is either an historical allegory, or a parable, or a dream, or a moral fiction, or something else still more absurd and extravagant. But all these are mere vagrant conjectures, wholly groundless, rendered plausible only by a show of learning, and calculated to do tenfold more mischief than all the sneers and cavils of Infidels. The Bible Is A Book Of Miracles as well as of Prophecies; and an attempt to divest it of its Miracles is an attempt to divest it of one of its distinctive properties. Its Prophecies, which are continued Miracles, capable in many instances of ocular demonstration, attest those Miracles which were confined to certain times and occasions, as these were also in some cases performed for the purpose of gaining credit at the time to what was predicted. But there are no Miracles recorded in Scripture, which involve as much exercise of divine power as the fulfillment of Prophecies, though less visible in its operation.  ^f1t

The fact that Miracles of some sort form a part of the records of false religions and of superstitious times, is no reason for disbelieving the Miracles of Scripture. Almost all errors are imitations of truth, and superstition is man's substitute for true Religion. The existence of a false coin is no evidence that there is no genuine coin, but, on the contrary, proves that it exists. Independently of the general character of the Miracles recorded in Scripture, what has been just stated, their connection with indubitable Prophecies is an argument in their favor, which neither heathen nor Christian superstition is capable of adducing. Both must stand or fall together. If the truth of Prophecies be allowed, then the reality of Miracles cannot with any reason be denied. They are so connected together, that they cannot possibly be separated.

Learned men, being driven back, as it were, by manifest and palpable absurdities, have sometimes resiliated beyond the limits of reason and truth; being disgusted, and justly so, by Heathen and Popish Miracles, they have often been imperceptibly led to doubt all Miracles, as when we are frequently deceived, we are tempted to conclude that there is no such a thing as honesty in the world. And hence has arisen the attempt to obliterate Miracles from Scripture; and various hypotheses have been suggested, and supported in some instances by no small measure of ingenuity and learning: but it is an attempt which ought in the strongest manner to be deprecated and condemned as being nothing less than a sacrilege, the robbing of God's Word of one of its peculiar characteristics, even of that by which God has visibly proved his supreme power; for by reversing and changing those laws of nature, which at the creation he had fixed and established, he has given a manifest demonstration of his Omnipotence and Sovereignty. He has made it known to the world by Miracles, that He who has constructed the wonderful mechanism of nature, can alter, change, and reconstruct it whenever He pleases.

“The opinion,” says Dr. Henderson, “which has been most generally entertained is that which accords to the Book a strictly historical character; in other words, which affirms that it is a relation of facts which actually took place in the life and experience of the Prophet. Nor can I view it in any other light while I hold fast an enlightened belief in the divine authority of the Books composing the Canon of the Old Testament, and place implicit reliance on the authority of the Son of God. Into the fixed and definite character of the Canon I need not here enter, having fully discussed the subject elsewhere; but assuming that all the Books contained in it possess the divine sanction, the test to which I would bring the question, and by which, in my opinion, our decision must be mainly formed, is the unqualified manner in which the personal existence, miraculous fate, and public ministry of JONAH are spoken of by our Lord. He not only explicitly recognizes the prophetic office of the son of Amittai, (Iwna tou profhtou,)just as he does that of Elisha, Isaiah, and Daniel, but represents his being in the belly of the fish as a real miracle, (to shmeion,) grounds upon it, as a fact, the certainty of the future analogous fact in his own history; assumes the actual execution of the commission of the Prophet at Nineveh; positively asserts that the inhabitants of that city repented at his preaching; and concludes by declaring respecting himself, “Behold ! a greater than Jonah is here,” (^<401239>Matthew 12:39-41; 16:4.) Now is it conceivable that all these historical circumstances would have been placed in this prominent light, if the person of the Prophet, and the brief details of his narrative, had been purely fictitious? On the same principle that the historical bearing of the reference in this ease is rejected, may not that to the Queen of Sheba, which follows in the connection, be set aside, and the portion in the First Book of Kings, in which the circumstances of her visit to Solomon are recorded, be converted into an allegory, a moral fiction, or a popular tradition? The two eases, as adduced by our Lord, are altogether parallel; and the same may be affirmed of the allusion to Tyre and Sidon, and that to Sodom in the preceding chapter.”

This reasoning is conclusive on the subject, and cannot be fairly evaded. Our learned author adds another consideration: —

“Certainly in no other instance in which our Savior adduces passages out of the Old Testament for the purpose of illustrating or confirming his doctrines, can it be shown that any point or circumstance is thus employed which is not historically true. He uniformly quotes and reasons upon them as containing accounts of universally admitted facts, stamps them as such with the high sanction of his own authority, and transmits them for the confident belief of mankind in all future ages.”

That the preservation of Jonah in the bowels of the fish was an impossibility according to the course and nature of things, as they now exist, is quite evident: but it was no greater reversion of nature than the parting of the Red Sea, or the dividing of the streams of Jordan, or the sustentation of life in Moses during his stay on the Mount for forty days. The laws of nature were equally suspended in all these instances; and to deny to Him, who made these laws to be what they are, the power of changing them, is an inconsistency which no reason can justify.

The next Prophet is Micah; and his Book is especially interesting on account of the prediction it contains of the birth-place of our Savior, and also of the establishment of his Kingdom, and the spread of his Gospel. The prophecy recorded in the fourth chapter is one of the most splendid in all the Writings of the Prophets. We find the same in the second chapter of Isaiah; but it is fuller and given more at large by Micah. The idea of borrowing seems not compatible with the fact, that each declares that what they delivered was conveyed to them by a vision: and there is nothing unreasonable in the thought, that the Divine Spirit communicated the very same things, to a certain extent, to two individual Prophets; and the fact that more, on the same subject, was revealed to one than to the other, seems to favor the notion, that the whole was communicated to each separately.

It is a subject worthy of being noticed, — that it was not the practice of the Prophets to refer to the testimony of one another, or even expressly to the commandments included in the Law of Moses. Isaiah indeed once said, “To the Law and to the Testimony.” Though the sins which generally prevailed were distinctly condemned in the Law, especially the idolatry which was so common, they yet never quoted the commandments, and brought them to bear on the reigning corruptions. This may appear singular: but the way to account for it seems to be this, — that the Prophets' authority was the same with that of Moses: Their communications proceeded from the same Author; and there was no necessity to confirm what they said by referring to what the Law sanctioned. The same God, who gave the Law by Moses, sent his messages to the people by his Prophets. And hence arises a strong, though, as it were, an incidental, proof of the Divine character of what they have written.

The style of Micah much resembles, in some respects, the style of Hosea. His transitions are sometimes abrupt, and the sudden change of persons is not unfrequent. Lowth in his Prelections describes him as “being brief in words, sententious, concise, pointed, — sometimes bordering on the obscurity of Hosea, — in many parts lofty and fervid, and highly poetical.” ^f2t Marckius says, that, “his diction is elegant, not very unlike that of Isaiah.” ^f3t Henderson's account is more extensive, but on the whole just, as well as discriminating, — “His style is concise, yet perspicuous, ^f4t nervous, vehement, and energetic; and, in many instances, equals that of Isaiah in boldness and sublimity. He is rich and beautiful in the varied use of tropical language, indulges in paranomasias, preserves a pure and classical diction, is regular in the formation of parallelisms, and exhibits a roundness in the construction of his periods, which is not surpassed by his more celebrated contemporary. Both in administering threatenings and communicating promises, he evinces great tenderness, and shows that his mind was deeply affected by the subjects of which he treats. In his appeals he is lofty and energetic. His description of the character of Jehovah, chap. 7:18-20, is unrivalled by any contained elsewhere in Scripture.”

“Some of his prophecies,” says Newcome, “are distinct and illustrious ones, as ^<330212>Micah 2:12, 13; ^<330312>Micah 3:12; 4:1-4, 10; ^<330502>Micah 5:2, 3, 4; ^<330613>Micah 6:13; 7:8-10. We may justly admire the beauty and elegance of his manner — ^<330212>Micah 2:12, 13; ^<330401>Micah 4:1, 2, 3, and particularly the two first lines of verse 4; his animation, — ^<330101>Micah 1:5, lines 3, 4; ^<330207>Micah 2:7, 10, line 1; ^<330409>Micah 4:9; his strength of expression, — ^<330101>Micah 1:6, 8; ^<330203>Micah 2:3, lines 3, 4; ^<330302>Micah 3:2, 3, 12; ^<330701>Micah 7:1, 2, 4, line 1, 19, line 2; his pathos, — ^<330101>Micah 1:16; ^<330204>Micah 2:4; his sublimity, — ^<330101>Micah 1:2, 3, 4; ^<330306>Micah 3:6, 12; ^<330412>Micah 4:12, lines 3, 13; ^<330508>Micah 5:8; ^<330601>Micah 6:1, 9-16; ^<330716>Micah 7:16, 17.”

The three first chapters are throughout comminatory, in which judgments are denounced on both nations, the Jews and the Israelites, and in which are also enumerated the various evils which prevailed, idolatry as the chief, and its accompanying sins — injustice, oppression, and cruelty. — The fourth and the fifth chapters are of an opposite character, being prophetic of blessings, appertaining more especially to the Kingdom of Christ, while at the same time the previous sufferings and trials of the Church are graphically described. — In the sixth chapter the people are summoned to a trial; the Lord had a controversy with them. Being proved guilty of ingratitude, ignorance, injustice, and idolatry, they are threatened with awful judgments. — In the seventh and last chapter the Prophet bewails the paucity of good men, deplores the faithlessness and perfidy of the people, turns to the Lord, entertains hope, foretells the restoration of the Church and the fall of its enemies, and ends with a rapturous exclamation, having been evidently favored with a glimpse of the rich and abundant mercies which God had in reserve for his people.

The Prophet Nahum has but one subject — the Fall Of Nineveh — and he keeps to his subject without diverging to any other. In mentioning the sins of Nineveh, the first thing he states is a wicked design against the Lord, referring no doubt to the purpose formed of entirely destroying the Kingdom of Judah. In describing afterwards the vices of the people of Nineveh, he especially mentions their rapaciousness, deceit, injustice, oppression, and barbarous cruelty, and compares Nineveh to the den of lions.

The special design of the Prophet in the description he gives, at the beginning of the first chapter, of the character of the Almighty, was to delineate him as He is to his enemies, as the God of vengeance, who vindicates his own honor, and defends his own cause against profane and rebellious opponents. He only makes a transient allusion to his goodness towards his people. The other subject was that which was suitable to his purpose. He was going to denounce irrevocable judgment on God's adversaries; he therefore described Him as the God of vengeance: and the extremely awful character here presented to us by one who spoke, as he was inspired from above, ought to be well weighed and seriously considered, especially by all those who are not become God's friends, but still continue his enemies.

The second chapter contains a vivid description of the fierce assailants of Nineveh, of their success, of the plunder of the city, and of the captivity of its people, with an exultation over the den of lions. To prevent, as it were, any hope of escape, the Prophet, in the third chapter, gives, according to Calvin and many other Commentators, a graphic view of the ransack of the city, as though he were an eye-witness; then he states the reasons for this dreadful overthrow, reminds the Ninevites of what had happened to another powerful and well fortified city, shows the uselessness of resistance, and declares the doom of the city to be irrevocable and irremediable. How wonderfully exact has been the fulfillment of this Prophecy! ^f5t Who can contemplate it without acknowledging that He who spoke by the Prophets is the supreme, who rules and overrules all the events of time?

The style of Nahum has been admired by all critics. Lowth says, that “no one of the minor Prophets seems to equal the sublimity, the vehemence and the boldness of Nahum: besides, his Prophecy is a complete and finished poem; his exordium is magnificent, and indeed majestic; the preparation for the destruction of Nineveh, and the description of its ruin, and its greatness, are expressed in most vivid colors, and possess admirable perspicuity and fulness.” ^f6t

This Volume contains a very interesting portion of The Minor Prophets. The History of Jonah is in many respects very instructive. ^f7t The Prophecies of Micah are some of the most remarkable in the Old Testament. Nahum exhibits in language the most awful the vengeance of the Almighty against the enemies of his Church. And readers will find that our Commentator continues to exercise his talents in that capacity with his wonted vigor, penetration, and judgment. An impartial consideration of his labors cannot fail to impress our minds with veneration for his character, and especially with gratitude to the only Giver of all good for having so richly endued his servant, and for having employed him in services so conducive to the interest of true religion. Such was the respect in which he was held by Bishop Horsley, whose learning and acuteness were not of an ordinary kind, that in quoting his comment on a portion of the eighteenth chapter of Isaiah, he calls him” The Venerable Calvin.”

J.O.
Thrussington, July 1847.

Preface by the Author

At what time Jonah discharged the office of a Teacher, we may in some measure learn from ^<121401>2 Kings 14:1 for it is certain that he is the person there mentioned in Sacred history, as he is expressly called the son of Amittai ^F1. It is said there that Jeroboam, the son of Joash, had enlarged the borders of his kingdom, from the entrance into Hamath to the sea of the desert, according to the word of Jonah, the servant of God, the son of Amittai, who came from Gath. It was then at that time, or shortly before, that Jonah prophesied. And it is certain that he was not only sent to the Ninevites, but that he also was counted a Teacher among the people of Israel. And the beginning also of his Book seems to intimate what I have said, — that he was an ordinary Prophet among the people of Israel, for it begins with a copulative, And the Word of the Lord came to Jonah. Though the Holy Spirit does in other places speak sometimes in this manner, yet I doubt not but that Jonah intimates that he was recalled from the discharge of his ordinary office, and had a new charge committed to him, — to denounce, as we shall see, on the Ninevites a near destruction.

We must now then understand, that Jonah taught among the people of Israel, but that he received a command to go to the Ninevites. Of this command we shall take notice in its proper place; but it is right that we should know that he was not then only made a Prophet, when he was given as a Teacher to the Ninevites, but that he was sent to the Ninevites after having for some time employed his labors for God and his Church.

This Book is partly historical and partly didactic. For Jonah relates what happened to him after he had attempted to avoid the call of God, and what was the issue of his prophecy: this is one thing. But at the same time he mentions the kind of doctrine which he was commanded to proclaim, and he also writes a Song of Thanksgiving. This last part contains doctrines and is not a mere narrative.

I come now to the words.

Commentaries on the Prophet Jonah

Chapter 1.

Lecture Seventy-second.

<320101>Jonah 1:1-2
1. Now the word of the LORD came unto Jonah the son of Amittai, saying, Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me.	1. Et fuit sermo Jehovae ad Ionam, filium Amittai, dicendo, Surge, vade Niniveh, ad urbem magnam, et clama contra eam; quia ascendit malitia eorum coram facie mea.

 

As I have before observed, Jonah seems here indirectly to intimate, ^F2 that he had been previously called to the office of a teacher; for it is the same as though he had said, that he framed this history as a part of his ordinary function. The word of God then was not for the first time communicated to Jonah, when he was sent to Nineveh; but it pleased God, when he was already a Prophet, to employ him among other nations. It might have been then, that he was sent to Nineveh, that the Lord, being wearied with the obstinacy of his own people, might afford an example of pious docility on the part of a heathen and uncircumcised nation, in order to render the Israelites more inexcusable. They made a profession of true religion, they boasted that they were a holy people; circumcision was also to them a symbol and a pledge of God’s covenant; yet they despised all the Prophets, so that their teaching among them was wholly useless. It is then probable that this Prophet was taken away from them, that the Ninevites by their example might increase the sin of Israel, for in three days they turned to God, after Jonah had preached to them: but among the Israelites and their kindred he had, during a long time, effected nothing, when yet his authority had been sufficiently ratified, and thus, as we have already said, in their favor: for Jonah had predicted, that the kingdom of Israel would as yet stand; and however much they deserved to perish, yet the Lord fulfilled what he had promised by the mouth at his servant. They ought then to have embraced his doctrine, not only because it was divine, but especially because the Lord had been pleased to show his love to them.

I do not indeed doubt, but that the ingratitude of the people was in this manner arraigned, since the Ninevites repented at the preaching of Jonah, and that for a short time, while the Israelites ever hardened themselves in their obstinacy. And hence some have refinedly expounded that passage in ^<401239>Matthew 12:39-41, ‘This perverse generation seeketh a sign, and a sign shall not be given to it, except the sign of Jonah the Prophet,’ as though this intimated, that the Gospel was to be preached to the Gentiles, inasmuch as Jonah was taken away from his own nation, and was given as a teacher to foreign and heathen nations. They therefore suppose, that we are to understand this as a prophecy respecting the future call of the Gentiles, as though Christ had said, that he would hereafter go to the Gentiles, after having found the wickedness of the chosen people past recovery. But as Christ expressly applies this comparison, we ought not to draw his words here and there  ^F3. He indeed confines the similitude to one particular thing, that is, “As Jonah had been three days in the whale’s bowels, so also he would be three days in the bowels of the earth;” as though he had said, that in this he would be like to Jonah, for he would be a Prophet brought to life again. And this was said designedly by Christ, because he saw that he was despised by the Jews, and that his labors were in vain: “Since ye now hear me not, and regard me as nothing, know that I shall be hereafter a new Prophet, even after my resurrection; so at length I shall begin to speak more effectually both to the Jews and to the Gentiles, as Jonah converted Nineveh, after having returned again to life.” This then is the simple meaning of the passage. Hence Jonah was not a type of Christ, because he was sent away unto the Gentiles, but because he returned to life again, after having for some time exercised his office as a Prophet among the people of Israel. They then who say that his going forth was a token of the call of the Gentiles, adduce indeed what is plausible, but it seems to be supported by no solid reason; for it was in fact an extraordinary thing. God, then, had not as yet openly showed what he would do at the coming of Christ. When Naaman the Syrian was converted to the faith, (^<120515>2 Kings 5:15) and a few others, God changed nothing in his ordinary proceedings: for there ever existed the special call of the race of Abraham, and religion was ever confined within the ancient limits; and it remained ever true, that God had not done to other nations as he had to the Jews, for he had revealed to them his judgments, (^<19E720>Psalm 147:20.) It was therefore God’s will that the adoption of the race of Abraham should continue unaltered to the conning of Christ, so that the Jews might excel all other nations, and differ from them through a gratuitous privilege, as the holy and elect people of God.

Those who adopt the contrary opinion say, that the Ninevites were converted to the Lord without circumcision. This is true; but I know not whether that was a true and legitimate conversion, which is hereafter mentioned; and of this, the Lord being willing, I shall again speak more fully: but it seems more probable, that they were induced by the reproofs and threatening of the Prophet, suppliantly to deprecate the impending wrath of God: hence God once forgave them; what took place afterwards does not clearly appear. It is certainly not probable that the whole city was converted to the Lord: for soon after that city became exceedingly hostile both to the Israelites and the Jews; and the Church of God was by the Ninevites continually harassed with slaughters. Since it was so, there is certainly no reason to think, that they had really and from the heart repented. But I put off a full discussion of this subject until we come to another passage. Let us go on now with our text.

Arise, go to Nineveh, to that great city. Nineveh is called a great city, and not without reason; for it was in circumference, as heathen writers say, 400 stadia: and we shall see that Jonah was three whole days in going through the squares and streets of the city  ^F4. It hence follows, that it was a very large city, and this all allow. Profane writers call it Ninus, and say that it is a name derived from its founder; for it was Ninus, the son of Betas, who built it. But more correct is their opinion, who think that hwnyn Ninue, is a Hebrew word: and hence what Herodotus and Diodorus, and others of the same class, say, is certainly fabulous, both as to the origin of the city and as to the whole progress of the kingdom, and their legends can easily be disproved by testimonies from holy Scripture. It is at the same time admitted by all, that Nineveh was a very large and a well fortified city. Babylon was afterwards built by Semiramis, who had been the wife of Betas: after her husband’s death she wished to show that she also excelled in mind and industry, and that she had wisdom above her sex. But with regard to the founder of Nineveh, it is certain that the city was first built by Asshur: whether it was enlarged by Ninus, I know not: this, then, I leave as uncertain; for I wish not to contend about what is doubtful. But it is certain, from what Moses has said, that the founder of this city was Asshur, (^<011011>Genesis 10:11.)

As to the largeness of the city, even if profane writers had not said a word, the testimony of Jonah ought to be sufficient to us. Now, since he is bidden to go and proceed to Nineveh, the Lord gives him some hope of success. He indeed wrought effectually by the hand of his servant, Nahum; who, though he continued at home, yet prophesied against the Ninevites; but with a different view, and for another end. For as the people were then miserably distressed, and saw the kingdom or monarchy of Assyria in a flourishing state, they must have despaired, had not some solace been afforded them. Hence Nahum showed that God would be a judge against the Ninevites; that though he for a time favored and spared them, there was yet impending over them the dreadful judgment of which he speaks. Nahum, then, was not given as a teacher to the Ninevites, but was only a proclaimer, that the Jews might strengthen their faith by this comfort — that they were not wholly rejected by the Lord, as he would some time avenge their wrongs. The case with Jonah was different: for he was sent to the city itself, to exhort the Ninevites to repent. Now the Lord, by speaking expressly of the largeness of the city, intended thus to prepare him with firmness, lest he should be frightened by the splendor, wealth, and power of that city: for we know how difficult it is to take in hand great and arduous undertakings, especially when we feel ourselves destitute of strength. When we have to do with many and powerful adversaries, we are not only debilitated, but our courage wholly vanishes away. Lest, then, the greatness of Nineveh should fill Jonah with terror, he is here prepared and armed with firmness. “Go then to Nineveh, and let not the power of that monarchy prevent thee to fulfill what I command thee; which is, to show to the Ninevites their sins, and to denounce on them destruction, if they repent not.”

We now then understand why Nineveh was called a great city: for had it not been for the reason just stated, it would not have been necessary that this should have been said to Jonah. The Israelites, I doubt not, knew well that it was a large city, and also possessed of strength and of a large number of men: but the Lord intended to set before his servant what might have been a hindrance to him in the discharge of his office; Go then to this great city. In short, God designed in this way to try Jonah, whether he would prefer his command to all the hindrances of this world. And it is a genuine proof of obedience when we simply obey God, however numerous the obstacles which may meet us and may be suggested to our minds, and though no escape may appear to us; yea, when we follow God, as it were with closed eyes, wherever he may lead us, and doubt not but that he will add strength to us, and stretch forth also his hand, whenever need may require, to remove all our difficulties. It was then the Lord’s purpose to deal thus with Jonah; as though he had said to him, “remember who I am, and be content with my authority; for I have ready at hand all resources; when any thing stands in your way, rely on my power, and execute what I command thee.” This is the import of the passage. Whenever then God demands any service from us, and we at the same time see that what the discharge of our duty demands is either difficult or apparently impossible, let this come to our minds, — that there is not anything in the whole world which ought not to give way to God’s command: we shall then gather courage and confidence, nor will anything be able to call us away from our duty and a right course, though the whole world were fighting against God.

It now follows, Cry against her; for ascended has their wickedness before my presence. Cry, he says, against her: it was an unpleasant undertaking to cry out against her immediately at the beginning. We indeed know that men take pride in their power: and as there was then but one monarchy in the world, the seat of which was at Nineveh, a teacher could hardly expect to obtain a patient hearing, though he excelled in gracefulness of manner, and had acquired reputation, and brought an agreeable message. But Jonah was a foreigner, one unknown, and destitute of authority; and still more, he was immediately to denounce destruction on the Ninevites, to cry aloud, to reprove, to make a vehement proclamation, to threaten. How difficult was all this? We hence see how hard a command it was when God charged his Prophet to cry against Nineveh.

It is now added, For their wickedness has ascended to me. By this clause God strengthens his servant Jonah; as though he said, “Thou wilt not, as an individual, have to contend with them, but I constitute thee as my herald, to summon them to my tribunal.” And no doubt it must have served much to animate Jonah, that he had not to deal with the Ninevites as an individual, but as the messenger of God: and it might also have had an influence on their minds, to know, that though no mortal inflicted punishment for their crimes, they yet could not escape the vengeance of God. This then is the reason why the Lord here declares that he would be the judge of Nineveh. And at the same time he reminds us, that though the Ninevites felicitated themselves, and also gained the plaudits of the whole world on account of their power, yet all this was of no moment, because their wickedness and iniquity had ascended into heaven. When therefore we are reproved, there is no reason that we should turn our eyes here and there towards men; we ought instantly to present ourselves to the scrutiny of God; nay, we ought ourselves to take in hand that voluntary examination which God requires. By so doing, we shall not feed our vices by foolishly deceiving ourselves, as hypocrites do, who ever look around them to the right hand and to the left, and never raise up their thoughts to heaven. Let us go on —

<320103>Jonah 1:3
3. But Jonah rose up to flee unto Tarshish from the presence of the Lord, and went down to Joppa; and he found a ship going to Tarshish: so he paid the fare thereof, and went down into it, to go with them unto Tarshish from the presence of the Lord.	3. Et surrexit Jonas ad fugendum (ut fugeret) Tharsis a facie Jehovae, et descendit Japho, et invenit navem, quae transibat Tharsis, et dedit mercedem (hoc est, naulum pretium vecturae,) et descendit in eam, ut iret cum ipsis (nempe cum mercatoribus vel nautis) in Tharsis a conspectu Jehovae.

 

Jonah now relates how he sought hiding-places, that he might withdraw himself from the service of God; not that he deceived himself with such a gross notion, as that he would be no longer under the power of God, after having passed over the sea; but he intended to shun, as it were, the light of the present life, by proceeding to a foreign country. He was, no doubt, not only in a disturbed state of mind, when he formed such a purpose, but was utterly confused.

It may be asked, why Jonah thus avoided the command of God. The Jews, indulging in frigid trifles in divine things, say that he feared lest, when he came to Nineveh, he should be deprived of the prophetic spirit, as though he were not in the same danger by passing over the sea: this is very frivolous and puerile. And further, they blend things of no weight, when reasons sufficiently important present themselves to us.

It was first a new and unusual thing for Prophets to be drawn away from the chosen people, and sent to heathen nations. When Peter was sent to Cornelius, (^<441017>Acts 10:17,) though he had been instructed as to the future call of the Gentiles, he yet doubted, he hesitated until he was driven as it were forcibly by a vision. What then must have come to the mind of Jonah? If only on account of one man the mind of Peter was disquieted, so as to think it an illusion, when he was sent a teacher to Cornelius, what must Jonah have thought, when he was sent to a city so populous? Hence novelty, doubtless, must have violently shaken the courage of the holy Prophet, and induced him to retake himself elsewhere, as one destitute of understanding. Again, doubt might have had an influence on him: for how could he have hoped that a people, who were notorious for their licentiousness, would be converted? He had indeed before an experience of the hardness of the chosen people. He had been faithfully engaged in his office, he had omitted nothing to confirm the worship of God and true religion among the people of Israel: but he had effected but little; and yet the Jews had been called from the womb. What then could he hope, when the Lord removed him to Nineveh? for unbridled licentiousness ruled there; there was also there extreme blindness, they had no knowledge of divine worship; in a word, they were sunk in extreme darkness, and the devil in every way reigned there. Doubt then must have broken down the spirit of Jonah, so that he disobeyed the command of God. Still further, the weakness of the flesh must have hindered him from following his legitimate call: “What then? even this, — I must go to the chief city of that monarchy, which at this day treads under its feet the whole earth; I must go there, a man obscure and despised; and then I must proclaim a message that will excite the greatest hatred, and instantly kindle the minds of men into rage; and what must I say to the Ninevites? ‘Ye are wicked men, God can no longer endure your impiety; there is, therefore, a dreadful vengeance near at hand.’ How shall I be received?” Jonah then, being still surrounded by the infirmities of the flesh, must have given way to fear, which dislodged the love of obedience.

And I have no doubt, in my own mind, but that Jonah discussed these things within himself, for he was not a log of wood. And doubtless it was not to no purpose, as I have already said, that he mentions that the city was great. God indeed sought to remove what might prove an hindrance, but Jonah, on the other hand, reasoned thus, — “I see that I am to have a fierce contest; nay, that such a number of people will fall on me, enough to overwhelm me a hundred times, as the Lord has not in vain foretold me that the city is great.” And though he might have had some hope, if they had been chastised, that they would give God his due honor; yet he confesses, that this hindrance came to his mind, which prevented him to proceed in the course of his calling. Hence doubt, as well as the fear of the flesh made Jonah to stumble, and novelty also, as I have already said, must have perplexed him; so that he preferred to go down, as it were, to the grave, than to undertake an office which apparently had no reason in its favor. For why were the Prophets sent, except to effect something by their labor, and to bring forth some fruit? but of this Jonah had no hope. Some authority was also allowed the Prophets, at least they were allowed the liberty of teaching; but Jonah thought that all entrance was closed up against him: and still more, Jonah thought that he was opposing the covenant of the Lord, who had chosen one people only; and he also thought that he was, as it were, fixed to his own land, when he was appointed a Teacher in his own country; he therefore could not remove elsewhere without feeling a great repugnance.

I hence think, that Jonah disobeyed the command of God, partly because the weakness of the flesh was an hindrance, partly because of the novelty of the message, and partly because he despaired of fruit, or of success to his teaching.

But he doubtless grievously transgressed: for the first rule, as to all our actions, is to follow the call of God. Though one may excel in heroic virtues, yet all his virtues are mere fumes, which shine before the eyes of men, except the object be to obey God. The call of God then, as I have said, holds the first place as to the conduct of men; and unless we lay this foundation, we do like him who would build a house in the air. Disordered then will be the whole course of our life, except God presides over and guides us, and raises up over us, as it were, his own banners. As then Jonah subverted the first and the only firm foundation of a right conduct, what could have remained for him? There is then no reason for us to extenuate his fault, for he could not have sinned more grievously than by forsaking God, in having refused to obey his call: it was, as it were to shake off the yoke; and this he confesses himself.

They therefore very childishly write who wish to be his apologists, since he twice condemns himself — Jonah rose up to flee from the presence of Jehovah — to go unto Tarshish from the presence of Jehovah. Why does he the second time repeat, from the presence of Jehovah? He meant, no doubt, to express here more distinctly his fault: and the repetition is indeed very emphatical: and it also proves clearly that it was not a slight offense, when Jonah retook himself elsewhere when he was sent to Nineveh. He could not indeed have departed from the Lord, for God fills heaven and earth; and, as I have said already, he was not fascinated by so gross an error as to think, that when he became a fugitive, he was beyond the reach of God’s hand. What then is to flee from the face of Jehovah, except it be that which he here confesses, that he fled from the presence of God, as though he wished, like runaway servants, to reject the government of God? Since then Jonah was carried away by this violent temptation, there is no reason why we should now try, by some vain and frivolous pretenses, to excuse his sin. This is one thing.

With regard to the word Tharsis, or Tharsisa, I doubt not but that it means Cilicia. There are those who think that it is the city Tarsus; but they are mistaken, for it is the name of a country. They are also mistaken who translate it, Sea; for Jonah intended not only to go to sea, but also to pass over into Cilicia, which is opposite to the Syrian Sea. But the Jews called that the Sea of Tarshish, as it appears from many passages, because there was very frequent sailing to that place. As then that transmarine country was more known to them than any other, and as they carried there their merchandise, and in their turn purchased their goods, they called that the Sea of Tarshish, as it is well known, as being near it.

Jonah then intended to flee into Cilicia, when the Lord would have sent him to Nineveh. It is said that he rose up to flee, and then, that he went down to Joppa, that he found there a ship, which was passing over to Tarshish, that he paid the fare, that he went down into the ship, to go with them into Cilicia:  ^F5 now by all those expressions Jonah intimates that he was wholly fixed in his purpose, and that it was necessary that he should have been brought back by a strong hand; for he was touched by no repentance during his journey. Many things may indeed come to our minds when the call of God appears to us too burdensome. There is none of us, when service is to be performed to God, who does not roll this and that in his mind: “What will be the issue? how wilt thou reach the place where thou expectest to be? See what dangers await thee.” For Satan always comes forth, whenever we resolve to obey God; but we are to struggle in this case, and then repel what we see to be contrary to our calling. But Jonah shows that he was obstinately fixed in his purpose of fleeing: for he not only intended to go into Tarshish, but he actually went down to the city Joppa, which was nigh to Judea; and, therefore some think that Tarshish was Africa; but this is strained. Others divine it to be Thunetus or Carthage, as though indeed these cities were built at that time; but men are very bold in dreaming. But what need of giving a new meaning to this word against the most common usage of Scriptures when it is evident enough that Tarshish is Cilicia?

Now, when Jonah went down to Joppa, it was evident that he intended immediately to migrate from the land of Judah, and to pass over the sea: but by saying that he paid the fare, that he went down into the ship, that he might go, — by this gradual progress, he sets before us, as I have said, more fully his own perverseness; so that he admits that he not only resolutely purposed to reject the call of God, but that he also confirmed himself in it: and though there were many things to be done, which might have sometimes forced him to stand still, he yet constantly followed where his perverse and blind impulse led him. There is no doubts then, but that Jonah, in these distinct words sets himself forth as a fugitive, not only by one act, but by many acts.

Now, as to his flight, we must bear in mind what I have before said — that all flee away from the presence of God, who do not willingly obey his commandments; not that they can depart farther from him, but they seek, as far as they can, to confine God within narrow limits, and to exempt themselves from being subject to his power. No one indeed openly confesses this; yet the fact itself shows, that no one withdraws himself from obedience to God’s commands without seeking to diminish and, as it were, to take from him his power, so that he may no longer rule. Whosoever, then, do not willingly subject themselves to God, it is the same as though they would turn their backs on him and reject his authority that they may no more be under his power and dominion.

It is deserving of notice, that as Jonah represents himself as guilty before the whole world, so he intended by his example to show how great and detestable a sin it is, not to submit to the commands of God, and not to undertake whatever he enjoins, but to evade his authority. That he might then enhance the atrocity of his sin, he shows by his own example that we cannot rebel against God, without seeking, under some pretense or another to thrust him from his throne, and, at the same time, to confine him within certain limits that he may not include heaven and earth within his empire.

Prayer.

Grant, Almighty God, that as thou hast not sent a Jonah to us, when alienated from every hope of salvation, but hast given thy Son to be our Teacher, clearly to show to us the way of salvation, and not only to call us to repentance by threatening and terrors, but also kindly to allure us to the hope of eternal life, and to be a pledge of thy paternal love, — O grant, that we may not reject so remarkable a favor offered to us, but willingly and from the heart obey thee; and though the condition which thou settest before us in thy Gospel may seem hard, and though the bearing of the cross is bitter to our flesh, yet may we never shun to obey thee, but present ourselves to thee as a sacrifice; and having overcome all the hindrances of this world, may we thus proceed in the course of our holy calling, until we be at length gathered into thy celestial kingdom, under the guidance of Christ thy Son, our Lord. Amen.

Lecture Seventy-third

<320104>Jonah 1:4
4.. But the Lord sent out a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken.	4. Et Jehova emisit ventum magnum super mare, et facta est tempestas magna in mari, et navis cogitabit frangi.

 

Jonah declares here how he had been, as it were, by force brought back by the Lord, when he tried to flee away from his presence. He then says that a tempest arose in the sea; but he at the same time tells us, that this tempest did not arise by chance, as ungodly men are wont to say, who ascribe everything that happens to fortune. God, he says, sent a strong wind on the sea. Some give this renderings God raised up, deriving the verb from lfn, nuthel; but others derive it more correctly from lwf, tul  ^F6, and we shall presently meet with the same word in the fifth verse. Now as to what took place, he says that there was so great a tempest, that the ship was not far from being broken. When he says, ‘The ship thought to be broken  ^F7 the expression corresponds with the idiom of our language, la navire cuidoit perir. But some take the ship for the passengers or the sailors; but this is strained; and we know that our common language agrees in many of its phrases with the Hebrew.

Jonah then meant, that a tempest arose, not by chance, but by the certain purpose of God, so that being overtaken on the sea, he acknowledged that he had been deceived when he thought that he could flee away from God’s presence by passing over the sea. Though indeed the Prophet speaks here only of one tempest, we may yet hence generally gather, that no storms, nor any changes in the air, which produce rain or stir up tempests on the sea, happen by chance, but that heaven and earth are so regulated by a Divine power, that nothing takes place without being foreseen and decreed. But if any one objects, and says that it does not harmonize with reason, that, for the fault of one man, so many suffered shipwreck, or were tossed here and there by the storm: the ready answer to this is, — that though God had a regard only, in a special manner, to the case of Jonah, yet there were hidden reasons why he night justly involve others in the same danger. It is probable that many were then sailing; it was not one ship only that was on that sea, since there were so many harbors and so many islands. But though the Lord may involve many men in the same punishment, when he especially intends to pursue only one man, yet there is never wanting a reason why he might not call before his tribunal any one of us, even such as appear the most innocent. And the Lord works wonderfully, while ruling over men. It would be therefore preposterous to measure his operations by our wisdom; for God can so punish one man, as to humble some at the same time, and to chastise others for their various sins, and also to try their patience. Thus then is the mouth of ungodly men stopped, that they may not clamor against God, when he so executes his judgments as not to comport with the judgment of our flesh. But this point I shall presently discuss more at large: there are indeed everywhere in Scripture, instances in which God inflicted punishment on a whole people, when yet one man only had sinned. But when some murmur and plead that they are innocent, there is ever to be found a reason why God cannot be viewed as dealing cruelly with them; nay, were he pleased, he might justly treat them with much greater severity: in a word, though God may appear to deal severely with men, he yet really spares them, and treats them with indulgence. Let us now proceed —

<320105>Jonah 1:5
5. Then the mariners were afraid, and cried every man unto his god, and cast forth the wares that were in the ship into the sea, to lighten it of them. But Jonah was gone down into the sides of the ship; and he lay, and was fast asleep.	5. Et timuerunt nautae et vociferati sunt quisque ad deum suum; et projecerunt vasa, quae erant in navi, in mare, ut levaretur ab illis: Jonas autem descenderat in latera navis, et jacebat et dormiebat.

 

This narrative, in which Jonah relates in order so many circumstances, is not without its use; for, as we shall presently see, he intended to set forth his own insensibility, and to lay it before us as painted before our eyes: and the comparison, which is implied in the circumstances, greatly illustrates the supine and almost brutal security of Jonah.

He says first that the mariners  ^F8 were afraid, and then, that each cried, that is, to his god and that they cast out into the sea the lading of the ship. As then they were all so concerned, was it not marvelous that Jonah, on whose account the sea was stormy, was asleep? Others were busy, they ran here and there in the ship, and spoiled themselves of their goods, that they might reach the shore in safety: they indeed chose to strip themselves of all they had rather than to perish; they also cried to their gods. Jonah cared for nothing, nay, he lay asleep: but whence came such a carelessness as this, except that he was not only become torpid, but that he seemed also to have been deprived of all reason and common feeling? There is no doubt then but that Jonah, in order to show this to have been the case, has here enumerated so many circumstances.

He says that the mariners were afraid. We indeed know that sailors are not usually frightened by small or common storms; for they are a hardy race of men, and they are the less afraid, because they daily see various commotions in the air. When, therefore, he says that the sailors were afraid, we hence gather that it was not a moderate tempest, for such does not thus terrify men accustomed by long expert once to all sorts of storms: they, then, who had been previously hardened, were disquieted with fear. He afterwards adds, that they cried, each of them to his god. Jonah certainly ought not to have slept so soundly, but that he might rouse himself at almost any moment, for he carried in his heart his own executioner, as he knew that he was a fugitive: for we have said before, that it was not a slight offense for Jonah to withdraw himself from the presence of God; he despised his call, and, as far as he could, cast off the yoke, so as not to obey God. Seeing, then, that Jonah was ill at ease with himself, ought he not to have trembled, even while asleep? But while others cried to their false gods, he either despised, or at least neglected the true God, to whom he knew he was disobedient, and against whom he rebelled. This is the point of the comparison, or of the antithesis. But we at the same time see, how in dangers men are constrained to call on God. Though, indeed, there is a certain impression by nature on the hearts of men as to God, so that every one, willing or unwilling, is conscious that there is some Supreme Being; we yet by our wickedness smother this light, which ought to shine within us. We indeed gladly cast away all cares and anxieties; for we wish to live at ease, and tranquillity is the chief good of men. Hence it comes, that all desire to live without fear and without care; and hence we all naturally seek quietness. Yet this quietness generates contempt. Hence then it is, that hardly any religion appears in the world, when God leaves us in an undisturbed condition. Fear constrains us, however unwilling, to come to God. False indeed is what is said, that fear is the cause of religion, and that it was the first reason why men thought that there were gods: this notion is indeed wholly inconsistent with common sense and experience. But religion, which has become nearly extinct, or at least covered over in the hearts of men, is stirred up by dangers. Of this Jonah gives a remarkable instance, when he says that the sailors cried, each of them to his god. We know how barbarous is this race of men; they are disposed to shake off every sense of religion; they indeed drive away every fear, and deride God himself as long as they may. Hence that they cried to God, it was no doubt what necessity forced them to do. And here we may learn, how useful it is for us to be disquieted by fear; for while we are safe, torpidity, as it is well known, soon creeps over us. Since, then, hardly any one of himself comes to God, we have need of goads; and God sharply pricks us, when he brings any danger, so as to constrain us to tremble. But in this way, as I have already said, he stimulates us; for we see that all would go astray, and even perish in their thoughtlessness, were he not to draw them back, even against their own will.

But Jonah does not simply say, that each cried to God, but he adds, to his own god. As, then, this passage teaches, that men are constrained by necessity to seek God, we also, on the other hand, it shows, that men go astray in seeking God, except they are directed by celestial truth, and also by the Spirit of God. There is then some right desire in men, but it goes astray; for none will keep the right way except the Lord directs them, as it has been said, both by his word and his Spirit. Both these particulars we learn from the words of the Prophet: The sailors feared; men hardy and almost iron-hearted, who, like the Cyclops, despised God, — these, he says, were afraid; and they also cried to God; but they did not cry by the guidance of faith; hence it was, that every one cried to his own god.

When we read this, let it first come to our minds that there is no hope until God constrains us, as it were, by force; but we ought to anticipate extreme necessity by seeking him willingly. For what did it avail the sailors and other passengers, to call once on God? It is indeed probable that, shortly after, they relapsed into their former ungodly indifference; after having been freed from their danger, they probably despised God, and all religion was regarded by them with contempt. And so it commonly happens as to ungodly men, who never obey God except when they are constrained. Let therefore every one of us offer himself willingly to God, even now when we are in no danger, and enjoy full quietness. For if we think, that any pretext for thoughtlessness, or for error, or for ignorance, will serve as an excuse, we are greatly deceived; for no excuse can be admitted, since experience teaches us, that there is naturally implanted in all some knowledge of God, and that these truths are engraven on our hearts, that God governs our life, — that he alone can remove us by death, — that it is his peculiar office to aid and help us. For how was it that these sailors cried? Had they any new teacher who preached to them about religion, and who regularly taught them that God was the deliverer of mankind? By no means: but these truths, as I have said, had been by nature impressed on their hearts. While the sea was tranquil, none of them called on their god; but danger roused them from their drowsiness. But it is hence sufficiently evident, that whatever excuses they may pretend, who ascribe not to God his glory, they are all frivolous; for there is no need of any law, there is no need of any Scripture, in short, there is no need of any teaching, to enable men to know, that this life is in the hand of God, that deliverance is to be sought from him alone, and that nothing, as we have said, ought to be looked for from any other quarter: for invocation proves that men have this conviction respecting God; and invocation comes from nothing else but from some hidden instinct, and indeed from the guidance and teaching of nature, (duce ac magistra natura) This is one thing.

But let us also learn from this passage, that when God is sought by us, we ought not to trust to our own understanding; for we shall in that case immediately go astray. God then must be supplicated to guide us by his word, otherwise every one will fall off into his own superstitions; as we here see, that each cried to his own god. The Prophet also reminds us that multiplicity of gods is no modern invention; for mankind, since the fall of Adam, have ever been prone to falsehood and vanity. We know how much corruption must occupy our minds, when every one invents for himself hideous and monstrous things. Since it is so, there is no wonder that superstitions have ever prevailed in the world; for the wit of man is the workshop of all errors. (quia ingenium hominis officina est omnium errorum) And hence also we may learn what I have lately touched upon, — that nothing is worse for us than to follow the impulses of our flesh; for every one of himself advances in the way of error, even without being pushed on by another; and at the same time, as is commonly the case, men draw on one another.

He now adds, that the wares were cast out, that is, the lading of the ship; and we know that this is the last resource in shipwrecks; for men, to save their lives, will deprive themselves willingly of all their goods. We hence see how precious is life to man; for he will not hesitate to strip himself of all he has, that he may not lose his life. We indeed shun want, and many seek death because extreme poverty is intolerable to them; but when they come to some great danger, men ever prefer their life to all their possessions; for what are the good things of this world, but certain additions to our life? But Jonah tells us for another purpose that the ship was lightened, even for this, — that we may know that the tempest was no ordinary commotion, but that the sailors, apprehensive of approaching death, adopted this as the last resource.

Another clause follows: Jonah had gone down into the sides  ^F9, or the side, of the ship. Jonah no doubt sought a retreat before the storm arose. As soon then as they sailed from the harbor, Jonah withdrew to some remote corner, that he might sleep there. But this was no excusable insensibility on his part, as he knew that he was a fugitive from the presence of God: he ought then to have been agitated by unceasing terrors; nay, he ought to have been to himself the taxer (exactor) of anxiety. But it often so happens, that when any one has sought hiding-places, he brings on himself a stupor almost brutal; he thinks of nothing, he cares for nothing, he is anxious for nothing. Such then was the insensibility which possessed the soul of Jonah, when he went down to some recess in the ship, that he might there indulge himself in sleep. Since it thus happened to the holy Prophet, who of us ought not to fear for himself? Let us hence learn to remind ourselves often of God’s tribunal; and when our minds are seized with torpor, let us learn to stimulate and examine ourselves, lest God’s judgment overwhelm us while asleep. For what prevented ruin from wholly swallowing up Jonah, except the mercy of God, who pitied his servant, and watched for his safety even while he was asleep? Had not the Lord then exercised such care over Jonah, he must have perished.  ^F10

We hence see that the Lord often cares for his people when they care not for themselves, and that he watches while they are asleep: but this ought not to serve to nourish our self-indulgence; for every one of us is already more indulgent to himself than he ought to be: but, on the contrary, this example of Jonah, whom we see to have been so near destruction, ought to excite and urge us, that when any of us has gone astray from his calling he may not lie secure in that state, but, on the contrary, run back immediately to God. And if God be not able to draw us back to himself without some violent means, let us at least follow in this respect the example of Jonah, which we shall in its own place notice. It follows —

<320106>Jonah 1:6
6. So the shipmaster came to him, and said unto him, What meanest thou, O sleeper? arise, call upon thy God, if so be that God will think upon us, that we perish not.	6. Et accessit ad eum magister funis, et dixit ei, Quid tibi, sopite? Surge, clama ad Deum tuum, si forte serenum se exhibeat Deus nobis (alii vertunt, cogitet de nobis, vel gratificetur nobis,) et non pereamus.

 

Jonah relates here how he was reproved by the pilot or master of the ship  ^F11, inasmuch as he alone slept, while all the rest were in anxiety and fear. “What meanest thou, fast sleeper?” The pilot no doubt upbraids Jonah for his sleepiness, and reproves him for being almost void of all thought and reflection. What meanest thou, fast sleeper  ^F12, he says; when thou sees all the rest smitten with alarm, how canst thou sleep? Is not this unnatural? Rise, then, and call on thy God.

We see that where there is no rule of faith a liberty is commonly taken, so that every one goes astray here and there. Whence was it, that the pilot said to Jonah, Call on thy God, and that he did not confine him to any certain rule? Because it had been customary in all ages for men to be satisfied with some general apprehension of God; and then every one according to his own fancy formed a god for himself: nor could it have been otherwise, as I have said, while men were not restrained by any sacred bond. All agree as to this truth, that there is some God, and also that no dead idol can do anything, but that the world is governed by the providence and power of God, and further, that safety is to be sought from him. All this, has been received by the common consent of all; but when we come to particulars, then every one is in the dark; how God is to be sought they know not. Hence every one takes his own liberty: “For the sake of appeasing God I will then try this; this shall be my mode of securing his favor; the Lord will regard this service acceptable; in this way shall all my iniquity be expiated, that I may obtain favor with God.” Thus each invents for themselves some tortuous way to come to God; and then every one forms a god peculiar to himself. There can therefore be no stability nor consistency in men, unless they are joined together by some bond, even by some certain rule of religion, so that they may not vacillate, and not be in doubt as to what is right to be done, but be assured and certainly persuaded, that there is but one true God, and know what sort of God he is, and then understand the way by which he is to be sought.

We then learn from this passage, that there is an awful license taken in fictitious religions, and that all who are carried away by their fancy are involved in a labyrinth, so that men do nothing but weary and torment themselves in vain, when they seek God without understanding the right way. They indeed run with all their might, but they go farther and farther from God. But that they, at the same time, form in their minds an idea of some God, and that they agree on this great principle, is sufficiently evident from the second clause of this verse, If so be that God will be Propitious to us. Here the pilot confines not his discourse to the God of Jonah, but speaks simply of a God; for though the world by their differences divide God, and Jonah worshipped a God different from the rest, and, in short, there was almost an endless number of gods among the passengers, yet the pilot says, If so be that God, etc.: now then he acknowledges some Supreme God, though each of them had his own god. We hence see that what I have said is most true, — that this general truth has ever been received with the consent of all, — that the world is preserved by the providence of God, and hence that the life and safety of men are in his hand. But as they are very far removed from God, and not only creep slowly, but are also more inclined to turn to the earth than to look up to heaven, and are uncertain and ever change, so they seek gods which are nigh to them, and when they find none, they hesitate not to invent them.

We have elsewhere seen that the Holy Spirit uses this form of speaking, If so be, when no doubt, but difficulty alone is intended. It is however probable, that the pilot in this case was perplexed and doubtful, as it is usual with ungodly men, and that he could determine nothing certain as to any help from God; and as his mind was thus doubtful, he says, that every means of relief were to be tried. And here, as in a mirror, we may see how miserable is the condition of all those who call not on God in pure faith: they indeed cry to God, for the impulse of nature thus leads them; but they know not whether they will obtain any thing by their cries: they repeat their prayers; but they know not whether they pass off into air or really come to God. The pilot owns, that his mind was thus doubtful, If so be that God will be propitious to us, call thou also on thy God. Had he been so surely convinced, as to call on the true God, he would have certainly found it to have been no doubtful relief. However, that nothing might be left untried, he exhorted Jonah, that if he had a God, to call upon him. We hence see, that there are strange windings, when we do not understand the right way. Men would rather run here and there, a hundred times, through earth and heaven, than come to God, except where his word shines. How so? because when they make the attempt, an insane impulse drives them in different ways; and thus they are led here and there: “It may be, that this may be useful to me; as that way has not succeeded, I will try another.” God then thus punishes all the unbelieving, who obey not his word; for to the right way they do not keep: He indeed shows how great a madness it is, when men give loose reins to their imaginations, and do not submit to celestial truth.

As to the words, interpreters translate them in different ways. Some say, “If so be that God will think of us;” others “If so be that God will favor us. Tç[, oshit, is properly to shine; but when put as here in the conjugation Hithpael, it means to render one’s self clear or bright: and it is a metaphor very common in Scriptures that the face of God is cloudy or dark, when he is not propitious to us; and again, God is said to make bright his face and to appear serene to us, when he really shows himself kind and gracious to us. As then this mode of speaking altogether suits this place, I wonder that some seek extraneous interpretations.  ^F13

He afterwards adds, Lest we perish. Here the pilot clearly owns, that he thought the life of man to be in the power of God; for he concluded, that they must perish unless the Lord brought aid. Imprinted then in the minds of all is this notion or prolhyiv, that is, preconception, that when God is angry or adverse, we are miserable, and that near destruction impends over us; and another conviction is found to be in the hearts of men, — that as soon as the Lord looks on us, his favor and goodwill brings to us immediate safety. The Holy Spirit does not speak here, but a heathen, and we know too how great is the impiety of sailors, and yet he declares this by the impulse of nature, and there is here no feigning; for God, as I have already said, extorts by necessity a confession from the unbelieving, which they would gladly avoid.

Now what excuse can we have, if we think our safety to be in our own hands, if we depend not wholly on God, and if we neglect him in prosperity, as though we could be safe without his help? These words then, spoken by the sailor, ought to be weighed by us, ‘If so be that God’s face may appear bright to us, and that we perish not.  ^F14 It now follows —

<320107>Jonah 1:7
7. And they said every one to his fellow, Come, and let us cast lots, that we may know for whose cause this evil is upon us. So they cast lots, and the lot fell upon Jonah.	7. Et dixit vir (hoc est, quisque) ad socium suum, Venite et jaciamus sortes, ut sciamus ob quam causam F15 malum hoc nobis: et jecerunt sortes, et cecidit sors super Jonam.

 

Jonah did not without reason mention this, — that the passengers consulted together about casting lots; for we hence learn, that it was no ordinary tempest: it appeared then to be a token of God’s wrath. For, if strong wind arose, it would not have been so strange, for such had been often the case; and if a tempest followed, it would not have been a thing unusual. It must then have been something more dreadful, as it filled men’s minds with alarms so that they were conscious that God was present as an avenger: and we know, that it is not common with ungodly men to recognize the vengeance of Gods except in extreme dangers; but when God executes punishment on sins in an unusual manner, then men begin to acknowledge God’s vengeance.

This very thing, Jonah now bears witness to, They said then each to his friend, Come, let us cast lots. Was it not an accustomed thing for them to cast lots whenever a tempest arose? By no means. They had recourse, no doubt, to this expedient, because they knew, that God had not raised up that tempest without some very great and very serious cause. This is one thing: but I cannot now pursue the subjects, I must therefore defer it until tomorrow.

Prayer.

Grant, Almighty God, that though we are here disquieted in the midst of so many tossings, we may yet learn with tranquil minds to recumb on thy grace and promise, by which thou testifiest that thou wilt be ever near us, and not wait until by a strong hand thou drawest us to thyself, but that we may be, on the contrary, ever attentive to thy providence: may we know that our life not only depends on a thread, but also vanishes like the smoke, unless thou protectest it, so that we may recumb wholly on thy power; and may we also, while in a cheerful and quiet state, so call on thee, that relying on thy protection we may live in safety, and at the same time be careful, lest torpor, which draws away our minds and thoughts from meditating on the divine life, should creep over us, but may we, on the contrary, so earnestly seek thee, morning and evening, and at all times, that we may through life advance towards the mark thou hast set before us, until we at length reach that heavenly kingdom, which Christ thy Son has obtained for us by his own blood. Amen

Lecture Seventy-fourth.

We said in yesterday’s lecture, that it was a proof of extreme fear, that the sailors and the rest cast lots; for this is not usually done, except men see themselves to be destitute of judgment and counsel.

But it must at the same time be observed, that through error they cast lots: for they did not know, that if God intended to punish each of them, they were worthy even of heavier punishment. They would not indeed have thrown the blame on one man, if each had well considered what he deserved before God. When a calamity happens, it is the duty of every one to examine himself and his whole life before God: then every one, from the first to the last, must confess that he bears a just judgment. But when all demand together who is guilty before God, they thus exonerate themselves, as though they were innocent. And it is an evil that prevails at this day in the world, that every one is disposed to cast the blame on others and all would have themselves to be innocent before God; not that they can clear themselves of every fault, but they extenuate their sins, as though God could not justly pursue them with so much severity. As for instance, when any one perceives that he had in various ways done wrong, he will indeed confess in words that he is a sinner; but were any person to enumerate and bring forward each of his sins he would say, “This is a light offense, that is a venal sin; and the Lord deals not with us with so much strict justice, that he means to bring on us instantly extreme punishment.” When there is a slight offense, it is immediately referred to by every one. Thus acted the sailors, of whom Jonah now speaks. Had any one asked, whether they were wholly without fault, every one, no doubt, would have confessed that he was a sinner before God; but yet they cast lots as though one only was exposed to God’s judgment. How so? because they did not think that their own sins deserved so heavy a punishment. How much soever they might have offended, — and this they really felt and were convinced of, — they yet did not make so much of their sins as to think that they deserved any such judgment. This then is the reason why they come to the lot; it was, because every one seemed to himself to be blameless when he came to examine himself.

This passage, then, shows what is even well known by common experience, — that men, though they know themselves to be guilty before God, yet extenuate their sins and promise themselves pardon, as though they could make an agreement with God, that he should not treat them with strict justice, but deal with them indulgently. Hence, then, is the hope of impunity, because we make light offenses of the most grievous sins. Thus we find under the Papacy, that various modes are devised, by which they absolve themselves before God and wipe away their stains: the sprinkling of holy water cleanses almost all sins; except a man be either an adulterer, or a murderer, or a sorcerer, or ten times perjured, he hardly thinks himself to be guilty of any crime. Then the expiations which they use, avail, as they think, to obliterate all iniquities. Whence is this error? Even because they consider God to be like themselves, and think not their sins to be so great abominations before God. But this is no new thing; for we see what happened in the time of Jonah; and from profane histories also we may learn, that this error possessed everywhere the minds of all. They had then daily expiations, as the Papists have their masses, their pilgrimages, their sprinklings of holy water, and similar playthings (nugas — trifles, fopperies): but as under the Papacy there are reserved cases, so also in former times, when any one had killed a father or mother, when any one had committed incest, he stood in need of some extraordinary expiation; and if there was any one of great renown on the earth, they applied to him, that he might find out some new kind of expiation. An example of this error is set before us here, when they said, let us cast lots. For except they thought that one only was guilty, and not and every one would have publicly confessed his sins, and would then have acknowledged that such was the mass of them as to be enough to fill heaven and earth; but this they did not. One man must have been the offender; but no one came forward with such a confession: hence they cast lots.

It may now be inquired, whether this mode of seeking out the truth was lawful; as they knew not through whose fault the tempest arose, was it right to have recourse to lots? Some have been too superstitious in condemning lots; for they have plainly said, that all lots are wicked. Hence has come the name, lot-drawers; (sortilegi) and they have thought that lot-drawers differ nothing from magicians and enchanters. This has proceeded from ignorance, for we know that the casting of lots has been sometimes allowed. And Solomon certainly speaks, as of a common rule, when he says of lots being cast into the bosom, and of the issue being from Jehovah (^<201633>Proverbs 16:33.) Solomon speaks not there of the arts of magic but says that when lots are cast, the event is not by chance but by God’s providence. And when Matthias was chosen in the place of Judas, it was done by lot, (^<440126>Acts 1:26.) Did the Apostles use this mode presumptuously? No, the Holy Spirit presided over this election. There is then no doubt but that God approved of that casting of lots. So also Joshua had recourse to the lot when the cause of God’s displeasure was unknown, though it was evident that God was angry with the people. Joshua, being perplexed by what was unknown, did cast lots; and so Achan was discovered and his sacrilege. That lot no one will dare condemn. Then what I have said is clear enough, that those have been too superstitious who have condemned all casting of lots without exception. But we must yet remember that lots are not to be used indiscriminately. It is a part of the civil law, that when a common inheritance is divided, it is allowed to cast lots: as it belongs not to this or that person to choose, each must take the part which the lot determines. So again it is lawful to cast lot in great undertakings, when men are anywhere sent: and when there is a division of labor, to prevent jealousy when one wishes to choose a certain part for himself, the lot will remove all contentions. A lot of this kind is allowed both by the word of God, and by civil laws. But when any one adopts the lot without any reason, he is no doubt superstitious, and differs not much from the magician or the enchanter. As for instance, when one intends to go a journey, or to take anything in hand, if he throws into his hat a white and a black lot, and says, “I will see whether my going out today will be prosperous;” now this is of the devil; for Satan by such arts deludes wretched men. If then any one makes use of the lot without any just reason, he is, as I have said without excuse.

But as to the other lots, such as we have now noticed, they ought not to be viewed as precedents. For though Joshua used the lot to bring to light the cause for which God was angry with his people, it is not yet right for us to imitate what he did; for Joshua was no doubt led by some peculiar influence to adopt this measure. So also as to Saul, when he cast lots, and his son Jonathan was discovered as the one who had tasted honey, it was an especial example. The same thing must be also said of the lot mentioned here; for as the sailors were trembling, and knew not the cause why the tempest arose, and the fear of shipwreck seized them, they had recourse to the lot. Were we continually to imitate such examples, such a liberty would not certainly be pleasing, to God, nor consistent with his word. We must therefore bear in mind, that there were some peculiar influences, whenever God’s servants used the lot in doubtful and extreme cases  ^F16. This then is shortly the answer to the question — Was it lawful for the sailors to cast lots, that they might find out the person on account of whom they were in so much danger? I now proceed to what follows —

<320108>Jonah 1:8-10
8. Then said they unto him, Tell us, we pray thee, for whose cause this evil is upon us; What is thine occupation? and whence comest thou? what is thy country? and of what people art thou?	8. Et dixerunt ei, Narra nunc nobis quare malum hoc nobis contingerit, quodnam opus tuum et unde venias, quae sit patria tua, et ex quo populosis?
9. And he said unto them, I am an Hebrew; and I fear the Lord, the God of heaven, which hath made the sea and the dry land.	9. Et dixit ad eos Hebraeus ego sum, et Jehovam Deum coelorum ego timeo, qui fecit mare et aridam.
10. Then were the men exceedingly afraid, and said unto him, Why hast thou done this? For the men knew that he fled from the presence of the Lord, because he had told them.	10. Et timuerunt viri timore magno, et dixerunt ei, Quare hoc fecisti? Quia noverant viri quod a facie Jehovae ipse fugeret; nam ipsis narraverat.

 

After the lot fell on Jonah, they doubted not but that he was the guilty person, any more than if he had been a hundred times proved to be so: for why did they cast lots, except that they were persuaded that all doubt could thus be removed, and that what was hid could thus be brought to the light? As then this persuasion was fixed in their minds, that the truth was elicited, and was in a manner drawn out of darkness by the lot, they now inquire of Jonah what he had done: for they took this as allowed, that they had to endure the tempest on his account, and also, that he, by some detestable crime, had merited such a vengeance at Gods hand. We hence see that they cast lots, because they fully believed that they could not otherwise find out the crime on account of which they suffered, and also, that lots were directed by the hidden purpose of God: for how could a certain judgment be found by lot, except God directed it according to his own purpose, and overruled what seemed to be especially fortuitous? These principles then were held as certain in a manner by men who were heathens, — that God can draw out the truth, and bring it to the light, — and also, that he presides over lots, however fortuitous they may be thought to be.

This was the reason why they now asked what Jonah had done. Tell us, then, why has this evil happened to us, what is thy work? etc. By work here I do not mean what is wrong, but a kind of life, or, as they say, a manner of living. They then asked how Jonah had hitherto employed himself, and what sort of life he followed. For it afterwards follows, Tell us, whence comest thou, what is thy country, and from what people art thou? They made inquiries, no doubt, on each particular in due order; but Jonah here briefly records the questions.

I now come to his answer, He said to them, I am an Hebrew; and I fear Jehovah the God of heaven, Who has created the sea and the dry land  ^F17. Here Jonah seemed as yet to evade, yea, to disown his crime, for he professed himself to be the worshipper of the true God. Who would not have said, but that he wished here to escape by a subterfuge, as he set up his own piety to cover the crime before-mentioned? But all things are not here in the first verse related; for shortly after, it follows, that the sailors knew of Jonah’s flight; and that he had himself told them, that he had disobeyed God’s call and command. There is then no doubt but that Jonah honestly confessed his own sin, though he does not say so. But we know, that it is a mode of speaking common among the Hebrews to add in the last place what had been first said; and grammarians say, that it is u[steron proteron, (last first,) when anything is left out in its proper place and then added as an explanation. When therefore Jonah says that he was an Hebrew, and worshipper of the true God, — this tended to aggravate his fault or crime rather than to excuse it: for had he said only, that he was conscious of having done wrong in disobeying God, his crime would not have appeared so atrocious; but when he begins by sayings that known to him was the true God, the framer of heaven and earth, the God of Israel, who had made himself known by a law given and published, — when Jonah made this introduction, he thereby removed from himself all pretenses as to ignorance and misconception. He had been educated in the law, and had, from childhood, been taught who the true God was. He could not then have fallen through ignorance; and further, he did not, as the others, worship fictitious gods; he was an Israelite. As then he had been brought up in true religion, his sin was the more atrocious, inasmuch as he had fallen away from God, having despised his command, and, as it were, shaken off the yoke, and had become a fugitive.

We now then perceive the reason why Jonah called himself here an Hebrew, and testified that he was the worshipper of the true God. First, by saying that he was an Hebrew, he distinguished the God of Abraham from the idols of the Gentiles: for the religion of the chosen people was well known in all places, though disapproved by universal consent; at the same time, the Cilicians and other Asiatics, and also the Grecians, and the Syrians in another quarter, — all these knew what the Israelites gloried in, — that the true God had appeared to their father Abraham, and then made with him a gratuitous covenant, and also had given the law by Moses; — all this was sufficiently known by report. Hence Jonah says now, that he was an Hebrew, as though he had said, that he had no concern with any fictitious god, but with the God of Abraham, who had formerly appeared to the holy Fathers, and who had also given a perpetual testimony of his will by Moses. We see then how emphatically he declared, that he was an Hebrew: secondly, he adds, I fear Jehovah the God of heaven. By the word fear is meant worship: for it is not to be taken here as often in other places, that is, in its strict meaning; but fear is to be understood for worship: “I am not given”, he says, “to various superstitions, but I have been taught in true religion; God has mad