Lecture 1

Lecture 1

THE PRAYER THAT MASTER Calvin used at the beginning of his lectures: The Lord grant unto us to be occupied in the mysteries of his heavenly wisdom, with true increase of religion unto his glory, and our edifying. Amen.

[Calvin’s Introduction]

What time Jonah exercised the office of a teacher may, after a sort, be gathered out of the fourteenth chapter of the second Book of Kings. For certain it is that this was he whom the Holy Scripture in that place names, because expressly he is called the son of Amittai. For there it is said that Jeroboam the son of Joash enlarged the borders of the kingdom, from the entrance of Hamath unto the sea of the wilderness, according to the word of Jonah the servant of God, the son of Amittai, who was born in Gath. It follows, therefore, that then, or a little before, this Jonah prophesied. And certain it is that not only was he sent unto the Ninevites, but among the people of Israel also he held the room of a prophet or teacher.

And the same thing which I say, he seems to grant at the beginning of this book — even that he was an ordinary prophet in Israel — because he begins with a copulative conjunction, etc., saying: “And the word of the Lord came to Jonah.” So also sometimes speaks the Holy Ghost. But I do not doubt that Jonah signifies that he was called from his accustomed office, and a new prophecy enjoined him — namely, that he might denounce unto the Ninevites their destruction even at hand, as hereafter we shall perceive.

Now, therefore, it is to be held that Jonah taught among the Israelites, and that this was commanded him by the Lord, that he should go down to the Ninevites. But of this commandment, in due order, we shall see more; it is sufficient to hold this — that he was not at that time only created a prophet, when he was appointed a teacher to the Ninevites, but that he was then sent to the Ninevites when he had long time bestowed his labour in the service of God and his Church.

This book is partly historical, and partly instructional, or didascalic. For he declares what came to pass unto him after he would flee from the calling of God, and afterward also what was the effect or end of his prophecy —and all this is one part. But in the meantime he shows what kind of doctrine he was commanded to deliver, or carry, to the Ninevites. In the end he writes a song of thanksgiving. Therefore this latter part contains the doctrine, and is not a simple narration only.

Now I come to the words.

Chapter 1

[The Text] And the word of the Lord came to Jonah the son of Amittai, saying: Arise, go to Nineveh, that great city, and cry against it, because their wickedness is come up before my face.

[Calvin] Jonah seems here (as I have touched already) covertly to note that he was, before this time, called to the office of teaching — for, in that sort, he speaks as if he compiled this history together with his ordinary function. The word of God, therefore, did not only begin to come to Jonah when he was sent to Nineveh, but he was already an ordinary prophet, and now the Lord would also transfer his labour to other nations.

But that he was sent unto Nineveh — it might be that the Lord, weary of the obstinacy of his own people, would show an example of godly docility in a profane and uncircumcised nation, whereby he might make the Israelites the more inexcusable. They outwardly gave honour to true piety; they boasted that they were a holy people. Circumcision was unto them a token and pledge of the covenant of God, yet they despised all the prophets, so that teaching among them was unprofitable. It is therefore probable that the prophet was taken away from them, so that the Ninevites, by their example, might increase the guilt of the people of Israel — in that, in three days, they were converted unto God after Jonah preached there; whereas with the Israelites, though they were his own kin, nothing profited them for a long time, even when his authority was sufficiently established, and that to their profit, as we have said of late. For Jonah prophesied that the kingdom of Israel should as yet continue — although they were worthy to perish, the Lord yet performed that which he had spoken by the mouth of his servant. They ought, therefore, to have embraced his doctrine, not only because it was of God, but also because the Lord would have it be pleasing unto them.

And I truly do not doubt that the ingratitude of the people was, by this means, increased — seeing that the Ninevites repented at the voice of Jonah, and that in a short time, but the Israelites always continued hardened in their stubbornness. And therefore certain men, more subtly than wisely, expound this place from Matthew 12: “This perverse generation seeketh a sign, and there shall no sign be given unto it, but the sign of the Prophet Jonah” — thus they say that the Gospel should be transported unto the Gentiles, even as Jonah was led away from his own nation and given as a teacher unto foreign and profane nations. And under that, they will have it lie hidden that the calling of the Gentiles was many years to come — as if Christ said that he would afterward come to the Gentiles, once he had proved the desperate wickedness of his elect people.

But because Christ plainly applies the similitude, it is not our part to draw his words this way or that. He restrains the figure to this one sense: that even as Jonah was three days in the belly of the whale, so must he be three days in the bowels of the earth — as if he should say that in this he will be like unto Jonah, because he shall be a revived prophet. And this Jesus said advisedly, because he perceived both that he himself was contemned of the Jews, and his labour unto them unprofitable. As if he said: “Seeing that at this time you give no ear to me, neither do I get among you any esteem, hereafter I will be a new prophet — that is, after the resurrection, then will I begin to speak more effectually, as well with the Jews as with the Gentiles, even as Jonah converted Nineveh when he was returned to life.” This, therefore, is the plain meaning of this place: Jonah was not a figure of Christ because he was sent away unto the Gentiles, but because after three days he was revived, when he was, in a manner, a dead man.

Whatsoever it be, we see that Jonah is appointed a teacher to the Ninevites after he had, for some while, exercised the office of a prophet among the people of Israel. Those who say that there was then made a showing of the calling of the Gentiles yet to come bring something plausible, or tolerable; but they seem not to use sound reason, for this was an extraordinary thing. Therefore, God did not as yet manifestly show what thing he would do by the coming of Christ. Even as when Naaman the Syrian was converted unto the faith, and a few others, God then altered nothing in the accustomed order. For always there was a special calling of the generation of Abraham, and always religion was shut up within its ancient bounds — and always this was certain, that God dealt not so with other nations as with the Jews, because he revealed not unto them his judgements.

God, therefore, until the coming of Christ, would have the adoption of the generation of Abraham continue firm and sure, so that the Jews might excel above all other people, and might differ in this — that they might be a people holy and elect, by this free privilege or prerogative. But those of the contrary opinion say that the Ninevites were turned unto the Lord without circumcision. That is true; but I know not whether their conversion was true and upright, of which mention shall be made hereafter — and then, God willing, I will treat of that matter more at large. But this seems rather probable, that the Ninevites were so touched by the rebukes and threatenings of the prophet that they humbly besought God to avert his indignation. God then, once, forgave them; what afterward came to pass does not evidently appear.

Truly it is not likely that the whole city was converted unto God. For immediately after, that city was very hurtful, as well to the Israelites as to the Jews, and the Church of God was afflicted by the Ninevites with continual destructions — and, seeing it is so, it wants all likelihood or colour of truth that they truly repented from the heart. But the full discourse of this matter I leave to another place.

Let us go forward now in the text: Arise, go to Nineveh, into that great city. Nineveh is called a great city, and not unworthily — which was, as profane writers testify, about four hundred furlongs in compass; and we shall see that Jonah walked three whole days through the streets of the city, whereby it follows that it was a most spacious city, and so it is agreed upon by all writers.

Profane writers call it Ninus, and say that this name was given it by its founder, because Ninus the son of Belus built it. But those who think it to be a Hebrew name judge more truly. Then those things which Herodotus and Diodorus and the like write, as well of the origin of the city as of the whole progress of the kingdom, are certainly feigned, and those fables may, without much labour, be refuted by the testimonies of sacred Scripture. And yet this was set forth by the general consent of all men — that Nineveh was an ample and well-defended city. Babylon was afterward built by Semiramis, who was the wife of Ninus; she, after the death of her husband, would declare that she also excelled in courage and industry, and that she was not of a woman’s disposition.

But as much as concerns the builder of Nineveh, it is certain that city was first built by Asshur; I know not whether it was enlarged by Ninus. I leave this, therefore, in the open field, because I will not contend about a doubtful matter — but certain it is that the first founder of this city, by the testimony of Moses, was Asshur. As much as touches the greatness of the city, although profane writers had never spoken a word thereof, yet this testimony of Jonah ought to satisfy us.

But when he is commanded to arise and go to Nineveh, the Lord now gives some hope of profit — even as also he effectually wrought by the hand of his servant Nahum, when, remaining at home, he prophesied against Nineveh, but by another purpose and to another end. For because the people then were miserably afflicted, and saw the empire or monarchy flourish in Assyria, they might have despaired, had they not been comforted. Nahum, therefore, shows that God will be judge against the Ninevites, and although for a time he does nourish and comfort them, yet the horrible vengeance of which he preached, he declared to be even ready to fall upon them. Nahum, therefore, was not given as a teacher to the Ninevites, but only as a foreteller of God’s vengeance to fall upon them, so that the Jews, by this comfort, might fortify their faith when they perceived that the Lord had not altogether rejected them, but that he would in time avenge their injuries.

The charge of Jonah was otherwise. For he was sent into the very city, that he might move the Ninevites to repentance. Now, whereas the Lord spoke plainly of the greatness of the city, by this means he would arm his servant with constancy, lest he might be terrified by the gorgeousness, riches, and force of that city.

For we know how hard a thing it is to undertake great and weighty charges, chiefly when we perceive ourselves destitute of ability. If we have to deal with many and mighty adversaries, we are not only discouraged but even our very spirits fail us. Therefore, lest the greatness of Nineveh might strike a terror into Jonah, he is in good time made ready and armed with constancy. Here says God: “Go therefore to Nineveh, neither let the strength of that monarchy stay thee from fulfilling my commandment” — that is, though Nineveh be great, denounce unto them their wickedness, and their ruin unless they repent.

Now, therefore, it is clear to what end it was called Nineveh, that great city; nor was this spoken to Jonah for any other cause. For I doubt not but at that time the Israelites understood that the city was great, and also that it was fortified with strength and a great multitude of men. But the Lord would set before his servant’s eyes the very thing that might stay him from doing his duty. “Go therefore,” says God, “into that great city.” In fine, God would, by this manner, try the mind of Jonah — whether he preferred God’s commandment before all the impediments of this world. And this is a true trial of our obedience: when we simply obey God, however many impediments set themselves against us and stop us, and no way to escape appears, yet with shut eyes, as it were, we follow on whither God sends us, and do not despair that he will give us strength, and that he will reach forth his hand, as often as need shall require, to the overcoming of all difficulties.

The Lord would therefore thus deal with Jonah, as if he should say: “Cast in thy mind who I am, and be content with mine authority. For if anything hinder thee, I have remedies always ready in my hand; yield thyself into my power, and do the thing which I command thee — this is enough.” Therefore, as often as God requires anything of us, and yet we think either the thing to be impossible, or hard to be accomplished, though duty requires it, let this come into our minds: that there is nothing in the world which ought not to yield to the calling of God. It shall come to pass that we shall gather our spirits and take courage unto us, neither shall anything turn us from our right course, although the whole world should resist God.

It follows: Cry against it, for the wickedness thereof is come up before me. This crying against a city is a loathsome thing, for we know that men in their power are puffed up with pride. And seeing at that time there was but one monarchy in the world, whose chief seat was Nineveh, scarcely with patient ears would any teacher be admitted among them — even one who came adorned with some excellency, or who might bring them pleasant tidings. But Jonah was a foreigner, a man of base degree, without authority; and beside that, even at the first, he denounces destruction to the Ninevites — he cries against them, he chides them, he rails against them and threatens them. And truly we see how hard this commandment was, which God gave his prophet, to cry against the Ninevites.

Moreover there is this: for their wickedness is come up before me. God, by this clause, confirms his servant Jonah — as if he said: “There is no reason that thou, as a mortal man, shouldst wrangle with them; but I do appoint thee my messenger, that thou mayest cite them before my throne.” And this ought to have been of great force to animate Jonah — that he dealt not with the Ninevites as a man, but as the messenger of God. And this also might bend their hearts, that they might understand that, although no mortal man could punish their wickedness, yet they could not escape the vengeance of God. This, therefore, is the reason why the Lord pronounces himself to be the judge of Nineveh. And it also admonishes us that, although the Ninevites flatter themselves and bear now the applause and glory of the whole world by reason of their power, all this notwithstanding is of no moment or force, because in the meantime their sin and wickedness ascended into the heavens.

Therefore, when we are rebuked, there is no reason why we should turn our eyes to men here or there, but immediately we ought to offer ourselves to be examined by God — yea, we ourselves ought to make of ourselves a voluntary examination, which thing God requires of us. So shall it come to pass that we do not nourish our sins with wicked flatteries, as hypocrites always look about on the right and left side, and never lift up their senses into heaven.

Let us go forward.

[The Text] Verse 3. And Jonah rose up to flee, that he might flee to Tarshish from the face of the Lord; and he went down to Joppa, and he found a ship which passed over to Tarshish; and he paid the fare thereof, and went down into it, that he might go with them unto Tarshish, from the presence of the Lord.

[Calvin] Now Jonah declares that he sought lurking-holes, that he might convey himself from the obedience of God — not that he deceived himself with so manifest a madness as though he should not be subject unto God if he were on the other side of the sea; but he would, as it were, flee the light of this present life when he went into a strange region. Neither is there any doubt but that he was not only of a troubled mind, but plainly astonished, when he undertook such a device.

The question is, why Jonah so fled from the commandment of God. The Jews, as they coldly trifle in matters divine, say that he feared, if he should come to Nineveh, that he should be destitute of the spirit of prophecy — as though the like danger were not present if he passed over the sea. This is too frivolous and childish. And again they feign a matter of no weight or importance, seeing other reasons, weighty enough, yield themselves of their own accord unto us.

For this was strange and unaccustomed — for the prophet to be taken away from the elect people and sent to profane nations. When Peter was sent to Cornelius, although he had been admonished before of the future calling of the Gentiles, yet he doubted, and stayed until, by a vision, as it were with violence, he was constrained. What, therefore, might come into the mind of Jonah? If, for only one man, the mind of Peter was so shaken that he thought it to be a fantasy that he was sent to be a teacher to Cornelius — when Jonah was sent to Nineveh, to a city so populous, what might he think within himself? Therefore the novelty of the matter, without doubt, might greatly shake the mind of the holy prophet, and make him —void of counsel — flee or convey himself elsewhere.

This thing also distrust might cause. For what hope had he that that people could be converted, who did even triumph in their licentiousness? For he had first tried the hardness of the elect people; he had faithfully occupied himself in doing his duty; he had omitted nothing whereby he might establish the worship of God and true piety in the people of Israel — but profited little, and yet the Jews were called even from the womb. What, then, might he look for when the Lord took him away to the Ninevites? For there reigned unbridled lasciviousness, and there was extreme blindness; they had never at any time any taste of the worship of God. Lastly, they were drowned in profound darkness, and the Devil reigned there by all means. This distrust, therefore, might vex or break the mind of Jonah, so that he obeyed not the commandment of God.

The weakness of the flesh might also have hindered him, whereby he followed not his lawful calling. He might have reasoned thus: “What? Truly I shall come into the principal seat of that monarchy, which this day treads all the earth underfoot — I, being contemned and obscure — and moreover shall bring a message full of hatred, which shall immediately stir up the minds of men unto fury. What shall I say to the Ninevites? ‘You are wicked men; God can no longer suffer your impiety; therefore, horrible vengeance is at hand for you.’ How shall I be received?”

Therefore Jonah might, being as yet surrounded by the infirmities of the flesh, have conceived fear in his mind, which might cast away, or shake off from him, the affection of obedience. And I doubt not, for my part, but Jonah pondered all these things within himself, for he was not like a block. And this is not superfluous, as I said before, that he declared that city to be great. God truly was willing to remove the offence, but Jonah argues on the contrary part: “I see sharp war shall come upon me, yea, a heap of troubles to invade me, which a hundred times might overwhelm me” — when the Lord not in vain foretold him of the greatness of the city. And although he might conceive hope that, if they were rebuked, they would yield due honour unto God, yet he confesses that this comes as a hindrance into his mind, that he should not go forward in the course of his calling.

Therefore, as well distrust as fear of the flesh delayed or stayed Jonah; and that novelty or strangeness might, even as I have said already, move him, so that he had rather, as it were, enter the grave than undertake that office, which was, in a manner, void of all reason. For to what end are the prophets sent, but that they might profit somewhat by their labour and reap some fruit? But Jonah hoped for no such thing. Moreover, to the prophets is given some authority, or at least some liberty to teach; but Jonah thought that all ways of entry were shut from him. And further, Jonah thought that this was contrary to the covenant of the Lord. For God had chosen one only people to himself, and now Jonah thought that he was, as it were, tied to one stake, since he was ordained a teacher in his own country. He could not, therefore, be taken thence to another place, but he felt in himself great resistance.

I therefore think that Jonah did not obey the commandment of God, partly because of the weakness of the flesh, partly because of the strangeness of the case, and thirdly, because his despair of any fruit or success of his doctrine was a hindrance unto him. But now there is no doubt that he sinned or offended grievously. For the chief rule of all our actions is to follow God’s calling. Although any man excel in princely virtues, yet all his virtues, which shine before the eyes of men, shall be but vanishing smoke, unless his intent be to obey God. The calling of God, therefore, as I have said, holds the principal place in the governing of man’s life, and unless we lay that foundation, it is even as if a man would build a house in the air. Confused, therefore, shall be the whole order of our life, unless God help and govern us, and sustain us as his workmanship.

Therefore, when Jonah overturned the chief and certain foundation of good living, what could remain? There is no reason, therefore, why we should extenuate his fault, because he could not sin more heinously than when he forsook God himself, in that he did not submit himself unto his calling — this is, as it were, to shake off the Lord’s yoke, a thing which he also confesses. Therefore they are too childish who would be his patrons or defenders, seeing that he twice accuses himself, as: “Jonah rose up to flee from the face of the Lord,” that he might go to Tarshish “from the sight of the Lord.” Why does he a second time repeat “he might flee from the sight of the Lord”? No doubt but that he would here more plainly express his fault, and that the repetition is here full of vehemence, or is emphatic.

Moreover, that saying plainly shows that it was no small fault that Jonah fled to another place when he was sent to Nineveh. For he could not depart from the Lord’s sight, for God fills heaven and earth; and, as I have already said, he was not bewitched with so gross an error that he would think himself out of the reach or hand of God when he was a fugitive. But what is it to “flee from the face of the Lord,” but that he here confesses that he fled from the presence of God, as though he desired — as fugitive servants are accustomed — to reject the rule and command of his God?

Since, therefore, Jonah was carried away with such violence, there is now no reason why, with any vain and frivolous cloak, we should go about to excuse his offence. This is one point.

As much as concerns the name Tarshish, or Tarshis, I doubt not but it may here be taken for Cilicia. There are some who think that the city Tarsus is meant by it, but they are deceived; the whole region, therefore, is noted by it. Those who translate it “the sea” are likewise deceived, for Jonah would not only sail upon the sea, but would pass over into Cilicia, which lies directly opposite the sea of Syria. But the Jews called that sea Tarshish, as by many places may appear, because they very often used to sail thither, and, seeing that region on the other side of the sea was better known to them than others, and moreover because they carried thither their merchandise and kept their trading companies there, therefore they called the sea Tarshish, by reason of its nearness thereto, as is well known.

Jonah would flee into Cilicia when the Lord sent him to Nineveh, as he says: that he rose up that he might flee; moreover, that he came down to Joppa, found there a ship which went over to Tarshish, that he paid the price of his passage, that he went down into the ship, that he might go with them into Cilicia. Seeing that Jonah sets down each one of these things in order, it shows that he was fully settled in his purpose, and might not be withdrawn but by a violent hand, because in his journey he was not touched with repentance.

For there may be many things that come into our minds when the calling of God seems too burdensome unto us. There is none of us, when obedience is to be performed unto God, who does not cast in his mind this or that thing — one thing or other: “What shall be the end? How wilt thou come thither as thou hopest to come? See what dangers await thee.” For Satan always comes between, as soon as we study to obey God — there we strive; moreover, we repel those things which we see to be contrary to our calling. But Jonah shows that he was obstinate in that his device of fleeing. Neither would he only go down to Tarshish, but indeed he came to the city Joppa, which truly is near to Judea; and therefore certain men think Tarshish to be Africa, but that is too far-fetched. Others again guess it to be Tunis, or Carthage — as though at that time those cities were built. These men do but blazon their own dreams. But what need is there, against the most received use of Scripture, to give this word a new signification, since it is evident enough that Tarshish is Cilicia?

But now, when Jonah came down to Joppa, it is as much as if he would straightway depart out of the land of Judea and betake himself to the sea; yet when he says that he paid the fare, that he went down into the ship, that he might go, etc. — since he proceeds by degrees, as already I have said, he evidently accuses his own obstinacy: that he did not only admit that froward thought, to refuse the calling of God, but also confirmed himself in his contumacy; and when many things which came in the way might have constrained him somewhat to stay, yet always he followed whither that perverse and blind violence carried him.

There is no doubt but Jonah, by plain words, expresses not only that he was a fugitive, but also that he was so by divers means. Now, as much as touches the flight, that is diligently to be marked which I have spoken before: that they flee from the sight of God, whosoever do not willingly obey his commandments — not that they can depart far away from him, but that, as much as lies in them, they will shut up God in certain straits or narrow places, and so exempt themselves from his power and hand. No man truly confesses thus much openly, but the matter itself shows, notwithstanding, that no man departs from the commandments of God, but is willing to diminish and take from him his rule or empire, so that he might rule or govern no more. Whosoever, therefore, do not willingly submit themselves to God, do even as if they turned their backs to him, and refuse his government, lest any more they should be subject to his power and might.

This is to be noted: that even as Jonah here showed himself guilty before all the world, so by his example he would declare how heinous and detestable a crime it is not to receive the commandments of God, and to undertake what he commands. Again, even as to eschew the government of God augments the heinousness of the offence, by his example he declares that we cannot be rebels unto God without covertly seeking to pluck him from his throne, and so shut him up within some straits, that he may not, by his government, contain both heaven and earth.

[The Prayer]

Grant, O almighty God, seeing that unto us, who were far from all hope of salvation, thou hast not sent any Jonah, but hast given thine own Son to be a teacher unto us, who might openly show unto us the way of salvation, and not only with terrors and threatenings call us to repentance, but gently allure us to the hope of everlasting life, and might be a pledge of thy fatherly love — grant, I say, that we refuse not so notable a grace offered unto us, but that willingly and from the heart we may obey thee. And also, though hard doth seem the condition which thou, in thy Gospel, layest before us, and though the enduring of the cross be grievous to our flesh, grant that we may never turn our backs, but may obey thee, offer ourselves up in sacrifice, and, all hindrances of this world being overcome, may go forward in the course of thy holy calling, till at length we may be gathered into that thy heavenly kingdom — the same Christ, thy Son, our Lord, being our guide. Amen.