Calvin, Commentary on Jonah, Part 3
(... continue from part 2)
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: 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; 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 (Prov. 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, (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 labour, 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. 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 -
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?
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].
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.
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?"
&c. 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." 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 "husteron 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 made himself known to me from my childhood: I
therefore do not worship any idol, as almost all other people, who
invent gods for themselves; but I worship God, the creator of heaven
and earth." He calls him the God of heaven, that is, who dwells
alone as God in heaven. While the others thought heaven to be filled
with a great number of gods, Jonah here sets up against them the one
true God, as though he said, "Invent according to your own fancy
innumerable gods, there is yet but one, who possesses the highest
authority in heaven; for it is he who made the sea and the dry
land."
We now then apprehend what Jonah meant by these words: he shows
here that it was no wonder that God pursued him with so much
severity; for he had not committed a slight offense, but a fatal
sin. We now see how much Jonah had profited since the Lord had begun
severely to deal with him: for inasmuch as he was asleep yea, and
insensible in his sin, he would have never repented had it not been
for this violent remedy. But when the Lord roused him by his
severity, he then not only confessed that he was guilty, or owned
his guilt in a formal manner, (defunctorie - as ridding one's self
of a business, carelessly;) but also willingly testified, as we see,
before men who were heathens, that he was the guilty man, who had
forsaken the true God, in whose worship he had been well instructed.
This was the fruit of true penitence, and it was also the fruit of
the chastisement which God had inflicted on him. If then we wish God
to approve of our repentance, let us not seek evasions, as for the
most part is the case; nor let us extenuate our sins, but by a free
confession testify before the whole world what we have deserved.
It then follows, that the men feared with great fear, and said,
"Why hast thou done this? for they knew treat he had fled from the
presence of Jehovah, for he had told them". And this is not
unimportant - that the sailors feared with great fear: for Jonah
means that they were not only moved by what he said, but also
terrified, so that they gave to the true God his glory. We indeed
know that superstitious men almost trifle with their own idols. They
often entertain, it is true, strange fears, but afterwards they
flatter themselves, and in a manner cajole their own hearts, so that
they can pleasantly and sweetly smile at their own fancies. But
Jonah, by saying here that they feared with great fear, means that
they were so smitten, that they really perceived that the God of
Israel was a righteous judge, and that he was not such as other
nations fancied him to be, but that he was capable of affording
dreadful examples whenever he intended to execute his vengeance. We
hence see what Jonah means, when he speaks of great fear. At the
same time, two things ought to be noticed, - that they feared,
because it was easy for them to conclude from the Prophet's words,
that the God of Israel was the only creator of heaven and earth, -
and then, that it was a great fear, which, as I have said, must be
considered as serious dread, since the fear which the unbelieving
have soon vanishes.
But with regard to the reproof which the sailors and other
passengers gave to Jonah, the Lord returned to him this as a reward
which he had deserved. He had fled from the presence of God; he had
thus, as we have said taken away from God his supreme power: for
what becomes of God's authority when any one of us rejects his
commands and flees away from his presence? Since Jonah then sought
to shun God, he was now placed before men. There were present
heathens, and even barbarians, who rebuked him for his sin, who were
his censors and judges. And the same thing we see happening often.
For they who do not willingly obey God and his word, afterwards
abandon themselves to many flagrant sins, and their baseness becomes
evident to all. As, then, they cannot bear God to be their Master
and Teacher, they are constrained to bear innumerable censors; for
they are branded by the reproaches of the vulgar, they are pointed
at every where by the finger, at length they are conducted to the
gallows, and the executioner becomes their chief teacher. The case
was similar, as we see, with Jonah: the pilot had before reproved
his torpor, when he said, "Do thou also call on thy God; what
meanest thou, 0 sleeper? thou liest down here like a log of wood,
and yet thou sees us perplexed and in extreme danger." As, then, the
pilot first so sharply inveighed against Jonah, and then all
reproved him with one mouth, we certainly find that he was made
subject to the condemnation of all, because he tried to deprive God
of his supreme power. If at any time the same thing should happen to
us, if God should subject us to the reproaches of men when we seek
to avoid his judgment, let us not wonder. But as Jonah here calmly
answers, and raises no clamour, and shows no bitterness, so let
every one of us, in the true spirit of meekness, acknowledge our own
sins; when charged with them, were even children our condemners, or
were even the most contemptible of the people to rise up against us,
let us patiently bear all this; and let us know that these kinds of
censors befall us through the providence of God. It now follows -
Jonah 1:11,12
Then said they unto him, What shall we do unto thee, that the sea
may be calm unto us? for the sea wrought, and was tempestuous.
And he said unto them, Take me up, and cast me forth into the sea;
so shall the sea be calm unto you: for I know that for my sake this
great tempest [is] upon you.
The sailors asked counsel of Jonah; and hence it appears that
they were touched with so much fear as not to dare to do any thing
to him. We hence see how much they had improved almost in an
instant, since they spared an Israelite, because they acknowledged
that among that people the true God was worshipped, the supreme King
of heaven and earth: for, without a doubt, it was this fear that
restrained them from throwing Jonah immediately into the sea. For
since it was certain that through his fault God was displeased with
them all, why was it that they did not save themselves by such an
expiation? That they then delayed in so great a danger, and dared
not to lay hold instantly on Jonah, was an evident proof that they
were restrained, as I have said, by the fear of God.
They therefore inquire what was to be done, "What shall we do
to thee, that the sea may be still to us? for the sea was going",
&c. By going Jonah means, that the sea was turbulent: for the sea is
said to rest when it is calm, but when it is turbulent, then it is
going, and has various movements and tossings. The sea, then, was
going and very tempestuous. We hence see that God was not satisfied
with the disgrace of Jonah, but he purposed to punish his offense
still more. It was necessary that Jonah should be led to the
punishment which he deserved, though afterwards, he was miraculously
delivered from death, as we shall see in its proper place.
Jonah then answers, "Take me, and throw me into the sea, and it
will be still to you". It may be asked whether Jonah ought to have
of his own accord offered himself to die; for it seemed to be an
evidence of desperation. He might, indeed, have surrendered himself
to their will; but here he did, as it were, stimulate them, "Throw
me into the sea," he says; "for ye cannot otherwise pacify God than
by punishing me." He seemed like a man in despair, when he would
thus advance to death of his own accord. But Jonah no doubt knew
that he was doomed to punishment by God. It is uncertain whether he
then entertained a hope of deliverance, that is, whether he
confidently relied at this time on the grace of God. But, however it
may have been, we may yet conclude, that he gave himself up to
death, because he knew and was fully persuaded that he was in a
manner summoned by the evident voice of God. And thus there is no
doubt but that he patiently submitted to the judgment which the Lord
had allotted to him. Take me, then, and throw me into the sea.
Then he adds, "The sea will be to you still". Here Jonah not
only declares that God would be pacified by his death, because the
lot had fallen upon him, but he also acknowledges that his death
would suffice as an expiation, so that the tempest would subside:
and then the reason follows - "I know, he says, that on my account
is this great tempest come upon you". When he says that he knew
this, he could not refer to the lot, for that knowledge was common
to them all. But Jonah speaks here by the prophetic spirit: and he
no doubt confirms what I have before referred to, - that the God of
Israel was the supreme and only King of heaven and earth. This
certainty of knowledge, then, of which Jonah speaks, must be
referred to his own consciences and to the teaching of that religion
in which he had been instructed.
And now we may learn from these words a most useful
instruction: Jonah does not here expostulate with God, nor
contumeliously complain that God punished him too severely, but he
willingly bears his charged guilt and his punishment, as he did
before when he said, "I am the worshipper of the true God." How
could he confess the true God, whose great displeasure he was then
experiencing? But Jonah, we see, was so subdued, that he failed not
to ascribe to God his just honor; though death was before his eyes,
though God's wrath was burning, we yet see, that he gave to God, as
we have said, the honor due to him. So the same thing is repeated in
this place, "Behold, he says, I know that on my account has this
great tempest happened". He who takes to himself all the blame, does
not certainly murmur against God. It is then a true confession of
repentance, when we acknowledge God, and willingly testify before
men that he is just, though, according to the judgment of our flesh,
he may deal violently with us. When however we give to him the
praise due to his justice, we then really show our penitence; for
unless God's wrath brings us down to this humble state of mind, we
shall be always full of bitterness; and, however silent we may be
for a time, our heart will be still perverse and rebellious. This
humility, then, always follows repentance, - the sinner prostrates
himself before God, and willingly admits his own sin, and tries not
to escape by subterfuges.
And it was no wonder that Jonah thus humbled himself; for we
see that the sailors did the same: when they said that lots were to
be cast, they added at the same time, "Come ye and let us cast lots,
that we may know why this evil has happened to us." They did not
accuse God, but constituted him the Judge; and thus they
acknowledged that he inflicted a just punishment. And yet every one
thought himself to have been innocent; for however conscience might
have bitten them, still no one considered himself to have been
guilty of so great a wickedness as to subject him to God's
vengeance. Though, then, the sailors thought themselves exempt from
any great sin, they yet did not contend with God, but allowed him to
be their Judge. Since then they, who were so barbarous, confined
themselves within these bounds of modesty, it was no wonder that
Jonah, especially when he was roused and began to feel his guilt,
and was also powerfully restrained by God's hand, - it was no wonder
that he now confessed that he was guilty before God, and that he
justly suffered a punishment so heavy and severe. We ought then to
take special notice of this, - that he knew that on his account the
storm happened or that the sea was so tempestuous against them all.
The rest we defer until tomorrow.
Prayer.
Grant, Almighty God that as thou urgest us daily to repentance and
each of us is also stung with the consciousness of his own sins, - 0
grant, that we may not grow stupid in our vices, nor deceive
ourselves with empty flatteries, but that each of us may, on the
contrary carefully examine his own life and then with one mouth and
heart confess that we are all guilty not only of light offenses, but
of such as deserve eternal death, and that no other relief remains
for us but thine infinite mercy and that we may so seek to become
partakers of that grace which has been once offered to us by thy
Son, and is daily offered to us by his Gospel, that, relying on him
as our Mediator, we may not cease to entertain hope even in the
midst of thousand deaths, until we be gathered into that blessed
life, which has been procured for us by the blood of thy only Son.
Amen.
Calvin, Commentary on Jonah, Part 3
(continued in part 4...)
----------------------------------------------------
file: /pub/resources/text/ipb-e/epl-05: cvjon-03.txt
.
