Lecture 8

Lecture 8

[CALVIN] WE SAID YESTERDAY how God released the Ninevites from the punishment which he had threatened them by the mouth of Jonah —indeed, they had free remission and release, both of the sin and of the punishment. As often as God sets pardon before the eyes of sinners, this condition is added withal — that they repent. But it does not therefore follow that repentance is the cause of obtaining forgiveness, for the Lord offers himself freely, and is induced to it by nothing other than his own mere generosity. But because he will not have men abuse his mercy and favour, he adds that law, or condition — that men repent of their former life, and change it for the better. So, then, he has regard to the works of those who confess that they detest their sins, and who, with a true and sincere desire, flee for succour to the mercy of God — for no man will, from the heart, wish that God be merciful to him, other than one who is displeased with himself for his sin.

This is also the reason why Isaiah says that God will be merciful to the remnant of his people, because every man turned from his iniquity. But God, certainly, does not mean by these words that repentance (as I said) is the cause of our salvation — but he requires repentance and newness of life for this cause: because no man earnestly desires grace and the favour of God except one who is displeased with himself in his sins.

Now, that Jonah adds that God was “touched with repentance” — this manner of speaking ought to be well understood by us. Surely, if we would speak properly, repentance is never found in God — nor is repentance ever to be referred to the inward and secret counsel of God, for God always remains one in himself, and in himself is constant and firm. But he is said to be moved with repentance with respect to the understanding and capacity of man — for even as we perceive God to be angry as often as he cites us before his judgement seat, and declares our sins to us, so also do we perceive that he is pacified and appeased when he offers us hope of pardon. And there is, according to our own sense, some change in God, as when he sets aside his anger, as though he took to himself a new mind or affection.

Because, therefore, we cannot otherwise be terrified, so that we may humble ourselves before God and repent, unless he set before us his ire and wrath, therefore Scripture applies itself to this grossness of our understanding. Now, on the other side, we cannot cheerfully call upon God unless we believe him to be at peace with us, and appeased toward us. We see, therefore, that a certain kind of change in God comes into our minds, as often as either God threatens us, or gives us hope of pardon and reconciliation — and so this expression (when Jonah says that God was moved with repentance) ought to be referred to this end.

Further, we see that God is set before us in two ways — first, in his word; and second, in his secret counsel. As touching his secret counsel, I have already said that God is always one, nor does he take on any of our own affections. But as touching the doctrine of the word, which is fitted to our own senses, God is sometimes angry with us, and sometimes, being pacified, offers us forgiveness, and is favourable and gracious toward us —and this is that “repentance” of God. Let us remember, therefore, that this depends on, and is to be referred to, the word — when it is said that God was touched with repentance — because the Ninevites could perceive nothing else but that God had fully determined that they should perish. And why so? Even because he had so declared by his word. But now, when they rise up to the hope of their own safety, they perceive some change and alteration, according to the capacity of their faith. And surely each affection — whether of fear or of joy — springs from the word: because when God, by his word, denounces his wrath, it must needs be that miserable men should be terrified; but when he invites them by his word unto salvation, setting reconciliation before them, then straightway they take to themselves, as it were, a new affection — and so also do they attribute an alteration of mind unto God. This is the sum. Now let us proceed.

Chapter 4

[The Text] Verse 1. But it displeased Jonah exceedingly, and he was very angry.

[Calvin] This grief of Jonah, Jerome commends, comparing it to the sacred zeal of Paul, who wished that he might be accursed for his brethren (Romans 9:3). He denies that Jonah grieved because God would have mercy on so famous a city, but rather because the conversion of the Gentiles was to be a certain foreshadowing of the destruction of the elect people —and therefore, because Jonah, as it were in a mirror, beheld the destruction of Israel now drawing near, he grieved — if we are to believe Jerome. But that is far too frivolous.

For a little after, God rebukes Jonah for it — what, then, shall the foolish and childish defence made by Jerome do to ease the prophet, seeing that God himself pronounces that he did wickedly, in that he grieved? Nay, rather it is the dullness of Jerome that is to be reprehended (for so may I speak of the man, who, although learned and industrious, deprived himself of the praise he might otherwise have justly won). For his perverse disposition betrays itself in every way — even as he is at once openly refuted by the very text itself, where Jonah plainly declares that there was another cause for his grief — namely, that he did not wish to seem, or be thought, a false prophet, or a liar — and for this cause was his grief and bitterness so great.

But this grief (even had God himself not passed sentence upon it) we may see was wicked, and far from all reason. Let us, therefore, be certainly persuaded that Jonah was carried away with an ill-considered zeal, in that, with a quiet mind, he could not bear that the city of Nineveh should be delivered from destruction — indeed, he himself increases the greatness of his own sin. For he might have said, in one word, “this displeased Jonah” — but, not content with this simple manner of speaking, he adds, moreover, “exceedingly,” or “with great grief”; yea, he says further that he was “sorely angered.” Although the beginning of it was not evil, the excess of it was very vicious. And he confesses this immoderation and excess in his grief, when, in plain words, he accuses himself.

To what end, then, is it to cover over with quibbles and subtleties a thing which we plainly see cannot be excused? But that it may better appear why the deliverance of the city of Nineveh displeased Jonah, let us proceed in the text.

[The Text] Verse 2. And he prayed unto the Lord, and said: I pray thee, O Lord, was not this my saying when I was yet in my own country? Therefore I hastened to flee unto Tarshish, for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil. [Calvin] That Jonah says here that he “prayed” seems scarcely fitting, because prayer requires quietness, and he has just confessed that he was so inflamed in his mind. Since, then, the prophet was so inflamed with wrath in his anger, how could he come into the presence of God, and offer up right prayers? Again, what is the end of prayer, but that we confess that whatever good thing is to be desired remains with God, and is humbly to be sought and asked of him? But Jonah here rather debates the matter with God, and murmurs against him — for he seems here, in a sort, to scold, saying that he had just cause to run away, and again, that God ought not to have forgiven the Ninevites. He therefore accuses God, that he might clear and acquit himself of all blame — and this is altogether strange, and far from the rule of prayer.

How, then, must we understand this place, where he says that he prayed? I answer that oftentimes the faithful, even with a troubled mind, come unto God with a desire to pray — and yet their prayers are not utterly refused, although they are not fully approved, nor please God in every point. And by this passage it appears more clearly how the works of the godly are acceptable unto God, although they be mingled with many impurities. The Papists, as often as they read that any work pleased God, imagine in it a chief perfection and cleanness — and yet there is no work which is not infected with some spot, except it be purified by free pardon.

And this is evident to us in this prayer, which was not so rejected by God that it lost the name of a prayer. And yet, certainly, Jonah was not so disposed as he ought to have been, when he prayed troublesomely, as it were chiding and brawling with God, and still retaining some part of his former rebelliousness — because he had begun to take pleasure in his own flight from God. And we have said that this was a manifest sign of rebellion, when, shaking off the yoke, he despised the calling of God.

It is necessary, therefore, that we acknowledge in this prayer of Jonah some measure of true piety, and also many corruptions. This proceeded from piety — that, notwithstanding all this, he still directed his complaints unto God. For hypocrites, although they come to God and call upon his name, are yet altogether contrary to him, and would willingly spew out their bile against him. But Jonah here, while he complains — although he does not keep a proper measure, but is carried away by a blind and corrupt violence — is nevertheless ready to submit himself unto God, as we shall see at length. And this is the reason why he says that he prayed. For he would not have been ashamed to confess any graver fault, had he been guilty of it — he did not seek to lessen his fault by the word “praying,” as hypocrites always pretend some cover or cloak to hide their filthiness.

But such was not Jonah’s mind — therefore, when Jonah says that he prayed, he generally testifies that he was not so wholly murmuring and disobedient unto God, but that he retained some seed of godliness and obedience in his mind. Well — Jonah prayed, and hereby it follows (as I have already said) that many prayers of holy men are corrupt, which, if they were held to their full lawful measure, would justly be refused. But the Lord, for his mercy’s sake, forgives those sins, so that these unquiet and troublesome prayers still retain and hold their title and worth as prayer.

Now he says: “I pray thee, O Lord, was not this my saying?” Here Jonah plainly declares why he took it so grievously that Nineveh should be delivered from destruction — namely, because, by this means, he should be taken for a false and lying prophet. But this may seem absurd — that the prophet should set more store by, or make more account of, his own reputation than of the glory of God. For in this chiefly does the glory of God shine — that he is appeased as soon as men repent, and that he offers himself to be a father unto them. Ought Jonah, then, to have preferred his own reputation before the glory of God?

I answer that the prophet was not so devoted to himself that the concern for God’s glory did not always hold the highest place in his mind — this is certain. But he had joined his own ministry with the glory of God, and rightly so, because it depended upon that authority. Jonah, when he entered Nineveh, did not cry out as a private man, but professed that he was sent from God. Now if the preaching of Jonah were found false, the reproach would fall back upon the very author of his calling — that is, upon God.

There is no doubt, therefore, that Jonah took it grievously that the name of God should be laid open to the mockery of the Gentiles, as though he made them afraid of nothing, and, speaking with dissembling, would open hell one moment and heaven the next. And nothing is more contrary to the glory of God than such dissembling.

We see, then, why Jonah was carried away by so great a grief — he did not have regard for himself, but because he saw an occasion given, or a door opened, for wicked blasphemies, if God should alter his determination, or if he should not remain constant to his word. Hence, I say, came that great grief.

But although this be a very good reason, yet we may gather from it how little our own good intentions, of themselves, are worth before God. If any good intention may be imagined, certainly this might deserve some praise — that Jonah had rather die a hundred times than hear those wicked blasphemies — that the word of God should be a mere laughing-stock, that the threatenings of God were fables, that God did but pretend this or that, as though he could transform himself into diverse shapes. This was, on the face of it, an excellent intention, if we may be judges, or if the matter is to be judged by our own senses — but we shall presently see that it was condemned by the very mouth of God.

Let us learn, therefore, not to arrogate to ourselves judgement in matters which pass our understanding, but to submit our minds to God, and to seek from him the spirit of discretion and judgement. How did it come about that Jonah should so fret against God, but that he was inflamed with zeal for God’s glory? But this was an ill-considered zeal, because he would himself be arbiter and judge — he ought rather to have submitted himself unto God, and this same rule is to be kept by us all.

If at any time we see many things come to pass from above — that is, by the secret providence of God — which even lay open the name of God to the blasphemies of wicked and ungodly men, this truly is to be lamented. But in the meantime let us ask of the Lord that he will, at length, turn those very reproaches to his own glory — but let us not murmur or grudge, as many do, who begin at once to chide against God, as often as a thing is governed and directed otherwise than they themselves would wish, or think fitting. Let us learn, by the example of Jonah, not to measure the judgements of God by our own understanding, but let us patiently wait until he turns the darkness into light. In the meantime, let us also learn to obey his commandments, and to follow his call without dispute — although heaven and earth should set themselves against us, although many things arise in our way which might turn us aside from the right course, yet let us continue in this sure resolve, that nothing can be better for us than that we, being obedient, should go forward in the same way which he sets before us.

But where he says that “he hastened to flee to Tarshish,” he does not altogether excuse his flight — but now he declares more plainly that he had not refused any trouble or labour, nor had he refused any dispute or danger, but only because he was concerned for the glory of God, he was drawn away from his calling. To this end, therefore, tend the words of Jonah — as though he would appoint God to be his witness and judge, that not out of fear of danger, nor out of laziness, nor out of rebellion, nor for any other reason, did he withdraw himself from obedience to God — but only because he would not have God’s sacred name violated and defiled, and because he would not willingly be a minister of that preaching which might open the mouths of wicked and profane men to laugh God himself to scorn. “When,” says he, “I hoped for no other outcome of my preaching but that the Gentiles might laugh God to scorn, and might tear apart, among themselves, his holy name, as though he were deceitful and vain, therefore I had rather flee to Tarshish.”

Therefore, here Jonah does not altogether excuse himself — for then his chastisement would have lighted upon him to no purpose, whereby he ought to have been thoroughly tamed. He had, but recently, been called back, as it were, from hell itself — shall we say that he dared so to lift up his horns against God as to hold himself altogether free from fault? This certainly is far too absurd. But, as I have said, he objects to God that, at the beginning, he fled for no other reason but that he had no hope of any welcome outcome or success from his preaching — but rather feared that which he saw impending, namely, that the name of God should become a laughing-stock.

Immediately he adds: “because I knew that thou art a God full of grace, and merciful, slow to anger,” etc. This is surely marvellous — that Jonah was drawn away from his calling because he knew that God was merciful, seeing that no sharper goad ought to prick us forward than knowing that God will make use of our labour or diligence. For we know that no man can perform his obedience to God cheerfully unless he is drawn on by his fatherly goodness. So, then, no man shall be a willing prophet or teacher unless he is persuaded that God is merciful.

Jonah, therefore, seems to reason too foolishly, when he says that he was thereby withdrawn from his office, because he knew that God was merciful. Again, how did Jonah know this? Even out of the law of God — for this passage is taken from Exodus 33, where that notable and memorable vision is described to us, wherein God showed himself to Moses — there a living image of God was set before the holy prophet. And there is no place in the law which better or more vividly expresses the nature of God, for there God would familiarly reveal himself to his servant.

Since, therefore, Jonah was so instructed and endued with this doctrine of the law, how could he exercise the office of a prophet among his own people and countrymen? Why did not this thought also vex his heart, when he was called to the office of a teacher? Certain it is, therefore, that this ought to be restricted to his particular preaching to Nineveh, as was declared to us before. Jonah would never have despised the commandment of God, had he been sent to the Ninevites in the same manner as before he had been commanded to teach his own elect people, the Jews. If, therefore, this office had been enjoined upon Jonah — that he should proclaim God merciful and gentle toward the Ninevites — he would not have hesitated to offer his obedient service. But seeing that this precise threatening was enjoined upon him — “Nineveh shall perish” — therefore he is drawn away, and would rather run away than execute such a commandment.

And why so? Forsooth, he reasons thus with himself: “I denounce imminent destruction upon the Ninevites. To what end does God command this, but even that he might invite and call these wretched men to repentance? Now, if they should repent, will not God straightway be ready to forgive them? For otherwise he should deny his own nature. God cannot be unlike himself, or contrary to himself — he cannot put off that affection whereof he once testified to Moses. When, therefore, the Lord shall be appeased and pacified, if the Ninevites repent and flee to him for succour, he will straightway embrace them — and so shall I be found false in my preaching.”

Now, therefore, we know how this passage of Jonah ought to be understood, where he says that he fled across the sea (or, at the least, that this was his intent) because he knew that God was merciful. For he had never disobeyed God, but that this apparent contradiction troubled him and struck fear into his mind: “What? Shall I go there as the messenger of God, only shortly after to be found a liar? Shall not this reproach redound upon the very name of God himself? It is better, therefore, that I hold my peace, than that God, who is the author of my calling, should be counted a laughing-stock.”

We see, therefore, that Jonah had regard to that manner of preaching which he was to use in Nineveh, of which we have spoken before. And hereby it appears that Jonah gave more to the Ninevites than he himself had intended — for he thought that he was sent by God only that the Ninevites might understand that they must perish, but instead he brought salvation to them. This he either suspected in some part in himself, or knew — for he retained this principle: that God could not set aside his mercy, because he remains always the same. But when he went abroad to execute the office enjoined upon him, certainly he had nothing else before his eyes but the utter destruction of the city of Nineveh. But in the meantime, God used his labour and ministry to a better end and outcome.

But there is no doubt that Jonah himself exhorted the Ninevites to repentance, though his own heart was, as it were, shut up so that it would not admit the mercy of God toward them. We see that Jonah was, in his own troubled state, prevented from being able to offer salvation to the Ninevites himself — and yet it was offered from God by his hand. Now, then, we understand how the Lord often works by his servants — leading them by the hand, as it were blind men, whither they little think. So, when the Lord stirs up any of us, we shall sometimes be of little faith — we shall think either that our labour shall be unprofitable and without fruit, or, at the least, that our success shall be small. But the Lord will bring about a success which we could never have looked for.

And such was the example of Jonah — for when he came to Nineveh, he had no other purpose but to declare the destruction of the city; but the Lord would have him be the minister of salvation, unknown to himself. Well —the Lord, then, adorned the doctrine of Jonah with this excellent success, even though he was unworthy of so great an honour, because, in a sort, he had shut up the passage to the blessing of God, as we have already said.

Now, therefore, we know the meaning of this passage, where Jonah says that he fled from the calling of God, because he knew that God was prone to favour, and, again, merciful, etc. Now I come to these particular words concerning God. The Hebrew word here properly signifies “benign,” “gracious,” and “kindly,” and God ascribes this title to himself. Then he adds “merciful” — signifying that he is always set before us, if at any time we come to him, as to the fountain of all goodness and mercy.

But the words that follow better express this mercy of God, or define how God is merciful — namely, because he is of much clemency, and, again, slow to anger. God, therefore, is prone to gentleness — again, although men be unworthy of his regard, he is yet, notwithstanding, merciful, and this he expresses by another Hebrew word. In the meantime, it is necessary to join these two expressions together: that he is “of much mercy,” and “slow to anger.” And why? Because we always seek in ourselves the cause of God’s grace — when we desire that God should favour us, we enquire within ourselves why he should favour us.

Now, when we find nothing there, straightway all the faith which we first conceived concerning the grace of God vanishes away. And here, then, the Lord himself calls us back to himself, and testifies that he is favourable and merciful toward us for this reason — because he is of great mercy. As if he should say: “I, in myself, have sufficient cause why I am to be entreated by you, and why I embrace you, and take you into my favour.” The mere goodness of God, therefore, is to be regarded when we desire that he be merciful to us, or when we have any need of pardon — as if he should say that he is not induced or moved by any regard for our worthiness, nor does he seek any merit of ours, that he should therefore be inclined to mercy when we have offended, or should take us into his favour — but rather that he does so because his goodness is immeasurable and infinite.

Now there is also added, “slow to anger.” This slowness to anger declares that God provides for the safety of mankind even when they are oppressed by sin — for although, every day, miserable men provoke upon themselves the wrath of God, yet he ceases not to provide for their safety; therefore he is slow to anger — that is, the Lord does not immediately lay upon men such punishment as they, in provoking him, deserve.

Well — now we see the sum of these words. Now let us return to that saying, that Jonah was withdrawn from his office because he knew that God was slow to anger, and merciful, and full of grace — for he brought forward this reasoning: “Either God will change his own nature, or else he will spare the Ninevites if they repent; but it may be that they will repent, and then it follows that my preaching shall be in vain.” And surely God will not be contrary to himself, but will show forth an example of his goodness and mercy when he shall forgive this people.

Again, let us note that we act wickedly when, without judgement, we follow our own zeal — for there is a kind of blind fury which then carries us away. Therefore, although a thousand seeming absurdities come into our heads when God commands anything, yet our eyes are, as it were, to be closed, and we ought always to follow on in the course of our calling —because he will so moderate all events that they shall all tend to his glory. It is not our part here to be too curious, but this is our best course: that we leave the outcome of things entirely to God. It is indeed our part to fear, and to be careful — but withal, this care of ours ought to submit itself to God, so that it should suffice us merely to pray. This is the sum.

Now, as to what he says again — that God “repents him of evil” — we have expounded this a little before: namely, that although he has stretched out his hand, he draws it back again as soon as he finds any repentance in men. For “evil” here is taken to mean “punishments.” God, therefore, although he might, and might justly, lay upon men extreme pains and punishment, yet suspends his judgement — and if they run to him with true repentance, straightway he is pacified and appeased. And this is the “repentance” of God — namely, that whatever punishment and evil men have deserved, he freely remits it as soon as men are displeased with themselves and repent. Now it follows.

[The Text] Verse 3. Therefore now, O Lord, take, I beseech thee, my life from me, for it is better for me to die than to live.

[Calvin] Here we see how greatly Jonah chafed, and grew hot in his zeal. For certainly this prayer cannot be attributed to faith — as certain men think, that Jonah, in praying thus, had mounted up even into heaven in his mind, as though he feared not death, but, having put off all fear, freely and at liberty, might offer himself to God. But I do not think that Jonah’s disposition was so lofty as that.

There is no doubt, indeed, as we have already said, that he still retained some spark of godliness in him — and I say this was sufficiently proved simply by the word “praying.” For if Jonah had merely burst out into the voice of a man in despair, this surely would have been no prayer at all. Since, therefore, he prayed, even while speaking in this manner, it follows that this was not the voice of despair, but rather of too much anger or indignation, wherein Jonah did not moderate himself. Finally, this prayer proceeded from a godly and holy zeal — but Jonah offended in the manner itself, or in going too far — for he was quite beside himself when he preferred death to life, saying: “Lord, take me away.”

First, it cannot be without fault that he was so headlong carried to the desire of death — for it is not for us to depart from this world except so long as God retains and keeps us in that station wherein he has placed us; with quiet minds we ought to remain there. Whoever, therefore, hastens to death with such great ardour undoubtedly offends God. Paul saw that death would be desirable to himself, but again, when he perceived that his continued labour was profitable to the Church, he was content with his lot, and preferred the good pleasure of God before his own desire — and so he was ready both to live and to die unto God.

But Jonah, on the contrary, says: “Now take away my soul.” This is one fault; another is that he desired to die because God would spare the Ninevites. Although he was touched with some grief, he ought not to have gone — or rather to have burst out so far — that, in loathing his own life, he should wish for death. But hereby we learn, when once men let loose the rein to ill-considered zeal, whither they are carried. Jonah, the holy prophet, who but lately had been tamed and subdued by so severe a chastisement, is yet carried away headlong even to the desire of death — and why? Because he thought it turned out ill that he had denounced destruction upon the Ninevites, and yet the city remains safe.

This example ought to restrain us, lest we pass rash judgement on the works of God, but rather that we hold all our senses captive, lest at any time such rashness should burst out of us — for there is none of us who does not condemn Jonah, even as he condemns himself, for he does not here reveal his own merits, but rather would here declare that he had rashly judged that work of God. Well — Jonah here confesses his own folly. Let, therefore, his experience be a lesson to us, that there is nothing more perverse than to determine this or that according to our own judgements — because true wisdom, when all is said and done, consists in submitting ourselves wholly to the judgement of God.

Now if any man here will raise the question whether it be lawful to wish for death, I answer briefly that death is not to be wished for out of loathing for life. That is one thing — I mean, that loathing of life which arises when poverty, or hunger, or disgrace, or some such thing makes life hateful or odious to us. But if any man, out of weariness and displeasure with his own sins, is grieved to remain on the earth — according as Paul says, “O wretched man that I am, who shall deliver me from this body of death?” —he shall, for certain, conceive a holy and godly desire, provided that obedience, of which I spoke, be joined to it — namely, that his feeling does not burst out, as it were, in defiance of God. But whoever is thus disposed, let him allow himself to be sustained by the hand of God as long as it pleases him.

Again, if any man wishes for death merely because he wishes to escape himself in time to come, or dreads to undertake some office or charge, he truly strives against God — and such was the fault of Jonah: he says that death was more welcome than life. But why? Because the Lord spared the Ninevites. We see, then, how blind he is, and carried away by a mad impulse and violence, to wish for death. Let us, therefore, learn so to love this life that we are ready to leave it whenever it shall seem good to the Lord. Let us learn also to wish for death, but only in such a way that we may live unto the Lord, and proceed in our course until he himself brings us to our end. Now here follows the rebuke of God.

[The Text] Verse 4. Then said the Lord: Doest thou well to be angry? [Calvin] There is no doubt but God, in thus chiding Jonah, condemns his fault and corrupt zeal. For seeing that God alone is a fit judge of man’s life, there is no cause for us to boast that we are carried away by a good intention, since there is nothing more deceitful than our own judgement. When, therefore, we weigh our own deeds, sayings, or thoughts by our own judgement, we deceive ourselves. If any man will rhetorically defend Jonah’s conduct, certainly he may find at hand many plausible excuses. If a man were to bring forward, on Jonah’s behalf, the excuses that might be made for his state of mind, Jonah might seem to us altogether innocent. But although the whole world should acquit him, what would that avail him, seeing that he is condemned by the very mouth of God himself, who alone is judge, as I have already said? Let us, therefore, hold it for certain that Jonah acted perversely, although no reason for it appears to us — for the authority of the chief judge, God, ought to be more than sufficient for us.

Now the Lord plainly reproves his anger. If Jonah had modestly debated the matter, and had merely cast his own grief into the bosom of God, this would have been excusable — although even this zeal would not have been wholly without fault, yet it would have been tolerable. But now, since he is angry, this is not to be borne — because anger, of itself, is a brief madness, or fury, as one has said — and it then blinds the senses of men, and disturbs all the faculties of the mind. God, therefore, does not accuse Jonah here in only one respect, but he also declares how grievously he had fallen, in that he allowed himself, in this manner, to be angry.

In the meantime this is to be marked: that Jonah did not offend merely because he was angry, for he had sinned also apart from his anger, as we have said — but God aggravates the crime by this circumstance, namely, that he so murmured. And certainly this was a wicked example, that a wretched man should rise up against God, and, with a troublesome spirit, brawl with him — this is a monstrous thing, yet Jonah was brought to this. We see, therefore, why express mention is here made of the anger of Jonah — namely, because God will, by this means, hold Jonah convicted, lest he should slide back into it any further.

Had he simply said, “What? Why dost thou not permit me all sovereign judgement? Why dost thou not willingly confess that whatsoever I do is well done, if it pleases me? Is it thy part to take upon thee such wisdom that thou wilt prescribe me a law, or correct my judgements?” — if the Lord had spoken in this manner, some excuse might have remained, as thus: “Lord, I cannot restrain myself from grief when I see thy name so torn apart by heinous reproaches — may I behold this with a quiet mind?” Jonah might then, I say, have found some cloak or excuse. But when the Lord lays open and plainly touches upon Jonah’s anger, he must of necessity keep silence — for what can be found that will excuse Jonah, when he so rebelliously rises up against God, his judge and maker, as I have already said?

Well — now, then, we know why the Lord plainly states that Jonah did evil in being thus angry. And truly I marvel what came into Jerome’s mind, to say that Jonah is not here reproved by the Lord, but that a certain moderate position was here being set out. Surely the man was both a quibbler, and, again, played the fool notably in corrupting the Scriptures — he had no fear of twisting passages of Scripture every way, even as when he disputes about matrimony, saying that those who marry do not do evil, but yet do not do well. What manner of quibble is this, and how filthy! And so in this place he says that God does not accuse Jonah, nor reprove his sin —for Jonah, he claims, here rather sets before us the person of Christ, who desired death, that the whole world might be saved — because, being alive, he could not win his own nation, nor keep his own people; therefore he would rather give himself and his life for the redemption of the world.

These are altogether trifling notions, and utterly pervert the whole sense of this passage. For this question, posed by God, carries more force than if he had simply said: “Thou hast offended in being so angry.” This affirmative manner of speech would not have had so great a force as this question — for God, not merely in the power of a judge, pronounces that Jonah does evil, but also wrests from him his own confession, as if he should say: “Although thou thyself be judge in thine own cause, yet canst thou find no excuse for thine own intemperance — for thou art angry beyond all measure.” For when he says, “in thyself” — he calls Jonah back to the examination of his own soul, as if he should say: “Look into thyself as into a mirror — thou shalt see into what a troublesome sea thy mind is now carried, by such a raging fury.”

Well, now we know not only the plain sense, but also the force which lies hidden within this question — although Jerome leans altogether to the contrary view. But I will proceed no further at this time, for what remains shall suffice for tomorrow’s lecture.

[The Prayer, Against Intemperance]

Grant, O almighty God, since thou seest us so entangled in so many errors, that we slip and fall many times by reason of our own thoughtlessness; and again, since thou seest the immoderate violence of our flesh blind whatsoever reason or judgement is in us — grant, I say, that we may deliver ourselves wholly over to obey thee, and give such honour and reverence unto thy wisdom, that we do not brawl at any time, even though all things fall out contrary to our own desires — but that we may patiently await whatever end thou wilt give unto us; and again, may so proceed in the race set before us in our calling, that we may always hope for a happy issue and end; and that we may not be troubled by whatever hindrances Satan shall set against us, but may always attend and cleave to that purpose which thou settest before us, and never turn aside or decline from it — until we, having overcome every danger and every impediment, may at length come unto that blessed rest which is purchased for us by the blood of thy Son. Amen.