Lecture 2

Lecture 2

[THE TEXT] VERSE 4. And the Lord sent a great wind upon the sea, and there was a great tempest in the sea, and the ship was like to be broken. [Calvin] Here Jonah shows in what manner he was violently drawn back by the Lord, when he endeavoured to convey himself from his presence. He says, therefore, that there arose a great tempest in the sea. But he also expresses that the tempest was not raised by chance, as profane men are accustomed to attribute whatsoever comes to pass unto Fortune. “The Lord,” he says, “sent a great wind upon the sea.” Now, touching the substance of the matter, he says that there was so great a tempest that the ship was at the very point of breaking. For this phrase, “the ship thought to be broken,” agrees with the property of our language — as when we say “the ship was near to perish.” Some take “the ship” to mean the shipmen or mariners, but that is too far-fetched; and we know that in many manners of speech our mother tongue agrees with the Hebrew.

Now, therefore, Jonah signifies that the tempest did not rise by chance, but by the certain counsel of God — that he, being taken upon the sea, might know that he was deceived when he thought he might escape the sight of God after he had passed over the sea. And though here the prophet makes mention only of one tempest, yet from this we may generally gather that neither storms, nor other movements of the air which either engender rain or else stir up tempests in the sea, happen by chance — but that both heaven and earth are so ruled about that nothing can come to pass unless it be, from thence, both foreseen and decreed.

But if any man will object that it was not agreeable to reason that, for the fault of one man, so many men should suffer shipwreck, or be tossed by that violent tempest — the answer is easy: that although God properly had respect to Jonah, yet there were other hidden causes why, of good right, he might also enwrap others in the same danger. It is probable that many men at that time sailed on the sea, for that one ship alone was not upon the sea, seeing there were so many ports and also many voyages. But although the Lord enwrapped many men in the same punishment, whereas he would persecute only one man, yet he is never without cause why he may call every one of us — yea, even him who seems most innocent — into his judgement. And the Lord marvellously works in the governing of men. Therefore, it were a wicked thing to measure his works by our own capacity, because God might punish one man to the end that he may abase and humble others; others again he chastens for their manifold offences; and again, by punishment he tries the patience of others.

So, therefore, are the mouths of profane men stopped, lest they should brawl against God as often as he executes his judgements, which do not agree with our fleshly judgements. But of this matter I will treat more at large presently, because everywhere in the Scriptures examples occur where God has taken vengeance upon a whole people when, notwithstanding, one man alone had offended. But if any murmur and exempt themselves as innocent, always shall a cause be found which shows that God is not cruel toward them, but rather that, if it pleased him, he might with just cause handle them more sharply. Finally, when God seems, as it were without cause, to be severe toward man, yet he spares them, and deals with them favourably. Now let us go forward.

[The Text] Verse 5. And the mariners feared, and cried every man unto his god, and cast forth the wares that were in the ship into the sea, to lighten it of them. But Jonah had gone down into the sides of the ship, and lay down, and was fast asleep.

[Calvin] This narration is not without purpose, in that Jonah here follows so many circumstances in order — for, as we shall see anon, he would make manifest his own sluggishness, and set it before our eyes in its true colours. This comparison, which lies hidden in the circumstances, does much to make notable the careless, almost brutish security of Jonah. First he says that the shipmen feared; then that they cried, every one of them, to his god; and that they also cast the lading of the ship into the sea. When, therefore, they were all thus troubled, was it not a monstrous thing that Jonah, for whose sake the sea was troubled, should thus sleep? Some were diligent and careful — they ran about the ship, they stripped themselves of all their riches, to the end that they might safely reach the harbour, for they would rather leave themselves destitute and naked of all their goods than perish —and they also cried out to their gods. But that Jonah took no account of these things, that he lay sluggishly asleep — whence comes so great a negligence, but that he was not only in a dead sleep, but seemed deprived of all reason and sense?

It is no doubt, therefore, that Jonah, for this very reason, reckons up so many circumstances. He says: the shipmen feared — and we know that mariners are not accustomed to be terrified by small and usual storms, for they are a hardy sort of men, and are the less fearful because they daily see diverse commotions in the air. When, therefore, he says that the shipmen feared, hereby we gather that it was no ordinary tempest which so terrified men who, by long use and experience, were accustomed to all kinds of storms. Well, they who were before hardened were now struck with fear. After that he adds that every one cried unto his god.

Jonah certainly should not have slept so soundly, but might have wakened himself almost every moment. For he carried in his heart his own tormentor, in that he knew himself to be a fugitive. We have said before that it was no light offence that Jonah conveyed himself from the face of God, condemned his calling, and, as much as lay in him, cast off the yoke, refusing to obey God. Since, therefore, Jonah was guilty in his own mind of so great a wickedness, ought he not, even sleeping, to tremble and fear? And again, while other men cried unto false gods, he yet either despised, or at the least neglected, the true God, toward whom he knew himself to be a rebel and disobedient. Hereto tends the comparison, or antithesis.

But in the meantime we see how, in perils, men are constrained to call upon God. For although a certain awareness, or sense, of the divine being is engendered in our hearts, so that every man, whether he will or no, perceives that there is some godhead, yet by our own malice we choke that light which should shine in us. For willingly do we reject all cares and heaviness, and wish good unto ourselves — as though tranquillity were, to men, the principal benefit or chiefest good. Hereby it comes to pass that every man desires to live without fear and care, and therefore naturally all men desire to be secure and safe. Now security breeds contempt; from this, therefore, it comes to pass that almost no religion appears in the world where God leaves us in idleness. Fear compels unwilling man to come unto God.

Some say wickedly and foolishly that fear is the cause of religion, and was the original cause why men thought there were gods — this is altogether contrary to common sense and experience. But religion, which was either well-nigh extinguished, or at the least overwhelmed in the hearts of men, is raised and stirred up by dangers. Of this matter Jonah brings forth a notable example, when he says that the shipmen cried unto their gods. We know how rude that kind of men are — they would gladly drive from themselves all feeling of dread, and indeed they shift off all fear, and mock even God himself, as long as they may. That they nevertheless cried unto the gods — certainly, very urgent necessity extorted this at their hands.

And hereby we gather how profitable it is for us to be disquieted by fear, because if we were in safety, immediately a deadly torpor would creep upon us, as is too well — or more than well — known. And seeing that almost no man of his own accord comes to God, we have need of goads to drive us forward. But God earnestly, or sharply, drives us forward when he lays dangers against us, whereby we are constrained to fear. By this means, as I have already said, does he solicit us, because we see every one wander and vanish away in their sluggishness; therefore he draws back unwilling men unto himself.

But Jonah does not simply say that each man cried unto God, but also adds “unto his god.” Even as, therefore, this place teaches that by necessity men are constrained to seek God, so also on the other side it shows that those same men, unless they be governed by heavenly doctrine, and then also by the Spirit of God, err in the seeking of God. There shall be, therefore, in men a certain zeal, but it shall be erroneous, because no man can keep the right way except the Lord direct him by his word and Spirit, as has been said. Both these things we gather out of the words of the prophet. The shipmen feared, being rough fellows, and almost as hard as iron, who, like a Cyclops, contemn God — “they feared,” he says, “and cried unto God” — but they cried not having faith for their guide, and hence it came to pass that each man cried to his own god.

When we read this, let us first of all consider that we ought not to wait till God violently constrains us, but must forestall this last extremity, that we, of our own accord, may seek him. For what did it profit these mariners, or other sailors, that once they cried unto God? For it is likely that a little after they returned to their profane negligence — when they had escaped that peril, afterward they laughed at God, and all religion also was by them despised. And so it is accustomed to happen to profane men, who never submit themselves unto God except they be thereunto compelled. Therefore let every one of us, of his own accord, offer himself unto God — yea, even while we are out of danger and enjoy the greatest quietness. For if we imagine that any pretence of thoughtlessness, or of error, or of folly may be alleged by us, we are far deceived, because no excuse shall be admitted —seeing that experience teaches that the knowledge of God is naturally engrafted, and again, that this principle is engraved in all men, that God governs our life, that he alone may deliver us from death, that it is his proper office to succour us and to help us.

For how could it come to pass that these mariners cried unto God? Did there come thither some new teacher who might preach to them of godliness, and who, in order, might show God to be the deliverer of mankind? No, truly — but this thing, as I have said, was already imprinted in their hearts by nature. While the sea was calm, none of them called upon God, but very danger itself chased away this drowsiness from them. By this it sufficiently appears that whatever excuse those take who do not yield to God his glory shall be frivolous and vain — because there is no need of any law, no need of Scriptures, no need, finally, of any doctrine, for men to perceive that their life is in the hand of God, and that salvation is to be sought of him alone, as we have already said. For the very act of calling upon him bears witness that men are so persuaded concerning God. For calling upon, or invocation, comes from no other source than a certain secret instinct, nature herself being truly the guide and mistress of it. This is one point.

But in the meantime we may also learn from this place that, as often as God is to be sought by us, we must not trust our own wit, because we shall immediately err. God, therefore, is to be entreated that he govern us with his word, for otherwise all men shall flow headlong into their own superstitions, even as we see here every man cry to his own particular god.

And further, the prophet admonishes us here that the multitude of gods was not hatched of late. For always men have been prone to lying and vanity since the fall of Adam; we know what great corruption possesses our minds, so that every one feigns to himself horrible fancies. Seeing it is so, it is no marvel that superstitions have always ranged throughout the world, because the wit of man is the workshop of all errors. And from this again we may gather what I touched on of late — that nothing is more wicked than to follow the motions of our own flesh, because every one will cast himself further into error, yea, without any prompting from others, and sometimes one draws another, even as is customarily seen.

Now he adds that the wares — that is, the lading of the ship — were cast forth, according as we see this to be the last refuge in shipwrecks: that men, for life’s sake, willingly strip themselves of all their riches. And here also we see how precious a man’s life is to him, who does not hesitate to strip himself naked of all his goods, lest he should perish. Truly we flee poverty, and many purchase death unto themselves, because poverty is to them intolerable. But when they come into some extreme danger, men always prefer their own lives before all their riches. For what are all the goods of this world but a certain accident to our life? But Jonah, to another purpose, declares the ship to have been unburdened — that we may know that this was no common tempest, but that when the shipmen were even at death’s door, they used this last remedy.

Now follows that other member: that Jonah went down into the sides, or side, of the ship, and lay down, and slept. There is no doubt but that Jonah sought some secret place before the tempest arose; when, therefore, they loosed from the harbour, Jonah went down into some secret corner, that he might sleep there. But this security in him was not excusable — for when he knew himself to be a fugitive from the face of the Lord, he ought therefore to have been tossed with continual terrors; yea, he himself ought to have been the strict examiner of his own conduct. But it often happens thus, that when a man has found himself hiding-places, at length he brings upon himself almost a brutish stupor — he thinks upon nothing, he cares for nothing, he is troubled by nothing.

Such a sluggishness, therefore, had invaded the mind of Jonah when he went down into some secret part of the ship, there to give himself to sleep. But if this happened to the holy prophet, which of us may not fear his own state? Therefore, let us learn often to call ourselves back to the judgement seat, and when our minds are held fast or occupied with sleep, let us learn to stir ourselves up, and to take account of ourselves, lest the judgement of the Lord overwhelm us while asleep. For what prevented this ruin from altogether drowning Jonah, but that the Lord pitied his servant, and watched and provided for the safety of him though sleeping? Had not the Lord, therefore, taken such care for Jonah, his end had come. We see, therefore, how often the Lord has regard for his people while he is by them held in no account, and keeps continual watch while they sleep.

But this ought not to stand as licence to nourish our own careless liberty — for every one of us flatters himself more than enough already — but rather, while we see Jonah to have come so near to his final destruction, this example might stir us up and move us, lest, if at any time any of us should go astray from our calling, we lie still securely; but rather that immediately we run back unto God. But if God cannot draw us back to him except by violent means, let us at the least, in this part, imitate Jonah, as in order we shall see. It follows.

[The Text] Verse 6. And the shipmaster came unto him, and said unto him: What meanest thou, O sleeper? Arise, call upon thy God; if so be that God will think upon us, that we perish not.

[Calvin] Here Jonah declares that he was rebuked by the governor, or master, of the ship, because he alone slept while all others were troubled and fearful. “What meanest thou,” he says, “O sleeper?” It is not to be doubted that the shipmaster reproachfully cast Jonah’s drowsiness in his teeth. But moreover he chides him for that he seemed almost wanting in all sense and memory: “What meanest thou, O sleeper?” said he. “Seeing that thou seest all others to be at their wits’ end with fear, how canst thou sleep? Is not this against nature? Arise, therefore, and call upon thy god.”

We see commonly that licentiousness is so tolerated where there is no certain rule of faith, that every man may turn hither or thither. Whereby it comes to pass that the shipmaster says unto Jonah, “Call upon thy god” —he does not urge him to any certain, fixed rule, for this was a usual thing in all ages, that men were content with a certain general apprehension, but afterward remained free, according to their own will, to feign or invent their own god. For, as I was wont to say, it could not otherwise be, where men are not held within some sacred bond. All men agree to this principle: that there is some god; and again, that no dead idol ought to be invented, but that the world is governed by the providence and power of God, and that salvation is to be sought of him — this is received by the general consent of all men. But when they come to the particular forms and specifics themselves, then every man vanishes away; how God is to be sought, they know not. Therefore, every man here usurps his own liberty, saying: “This way will I try to please God; this means will I use to obtain his favour; the Lord will accept this manner of obedience, and so shall all my iniquity be abolished, that I may obtain favour at God’s hands.” So they each feign for themselves winding paths about the bush, that they may come unto God —and then every man makes a god for himself.

Therefore there shall be no steadfastness or constancy in men unless they agree together within a certain bond or compass — that is, that the rule of piety be certain, so that men do not waver, nor dispute what is good to be done, but determine, and be certainly persuaded, that there is one God, and that they also know who that God is; and then that they perceive the means by which God is to be sought. We gather, therefore, from this place, that in feigned religions there is a horrible liberty, and whosoever are carried away by their own sense are even drowned in a labyrinth, so that men weary and vex themselves in vain — nothing more than themselves — when they seek God, and are ignorant of the way how. For indeed they run vigorously, but more and more they depart from God.

But that they also then conceive in their minds some god, and agree upon some principle, sufficiently appears by the second member of this verse, where he says, “if so be God will be favourable unto us.” Here the shipmaster does not restrict this speech to the God of Jonah, but speaks simply of one God — for however the world, by its dissension, tears or divides God, so that Jonah worshipped a god contrary to others, there was, to be brief, an innumerable company of gods among the shipmen; yet the shipmaster says, “if the Lord, peradventure.” Now, then, he acknowledges some one principal God, however every man, notwithstanding, had their own particular gods.

Further, that there has always been a certain general principle received by the consent of all men, we see is most true, as I have said — even that by the providence of God the world is governed, and that the life and safety of men are in his hand. But inasmuch as they are too far off from God, they do not merely creep slowly, but bend more toward the earth than aspire to heaven; inconstant are they also, and always they waver; therefore they seek gods near at hand, and when they can find none, then they dare even to make themselves some.

When he says “if peradventure,” we have already seen that the Holy Ghost uses this phrase, though there is no doubt that only difficulty is thereby noted. Here, notwithstanding, it is probable that the shipmaster was, as profane men are wont, perplexed and doubtful, and could determine nothing certainly concerning the aid of God. Therefore, while he thus wavered in mind, he says that all remedies are to be tried. And here, as it were in a mirror, we may see how wretched is the estate of all those who do not call upon God with a certain and sure faith — they cry truly unto God, because the knowledge of nature enforces them thereto, but they know not whether by their crying they profit anything or not; they repeat their prayers, but know not whether their words vanish into the air, or whether they come unto God.

So the shipmaster declares that he had a doubtful mind, saying, “if peradventure God be favourable unto us” — and then also, “call upon thy god.” Had he been certainly persuaded that he had called upon the true God, truly he would not have tried this doubtful remedy. But now, lest anything should remain untried, he exhorts Jonah that if he had any god, he should also call upon him. We see, therefore, how marvellous are the windings about the bush where we do not keep to the right way. A hundred times shall men run round about heaven and earth sooner than attain unto God, except where the word shines before them. And why so? Forsooth, because when they have tried one way, then a frantic impulse draws them to the contrary part, and they are carried hither and thither: “Peradventure this shall profit me; because by this way the matter prospered not, I will try another way.” God therefore thus takes vengeance upon unbelieving men, because they do not hold to the right way. He shows further how great a madness it is, where men give loose rein to their own affections, and cannot submit themselves to heavenly doctrine.

As much as concerns the word itself, I have said that interpreters have otherwise rendered this place. For some say, “if peradventure God may think upon us”; others again, “if peradventure he gratify us.” This word properly means “to shine.” Now, seeing it is here put in the reflexive form, it signifies “to show himself clear unto us.” But this is a metaphor much used in Scripture, that the face of God is dusky, or obscured, when he is not favourable to us; and again, God makes his face to shine, and appear clear unto us, when in very deed he declares that he is well disposed. Seeing, therefore, that this manner of speaking best agrees, I marvel why other men seek strange interpretations.

Afterward he adds, “lest we perish.” Here the shipmaster sufficiently declares that he perceives the life of man to be put in the disposition of God, because he finally concludes that they must needs perish except the Lord succour them. Therefore this awareness, or anticipation, is imprinted in the minds of all men — that God being angry with us, we are miserable, and imminent destruction is at hand for us; and, likewise, the other presumption brings it to pass in the hearts of men that, as soon as the Lord has looked back upon us, immediately his favour and goodwill bring safety to us. In this place it is not the Holy Ghost that speaks, but a profane man. Further we see what manner of thing the ungodliness of the shipmen is, and yet, by the instinct of nature, he utters this saying, and in this there is no fiction — for God, as I have already said, wrests from unbelievers, in their necessity, a certain confession, from which willingly they would turn their backs.

Now what excuse may we hope for, if we think that our salvation lies in our own hands? If we do not depend wholly upon God? If, in prosperity, we take no account of him, as if we could be safe without his help? Therefore these words ought to be well weighed, when the shipman says: “if peradventure the face of the Lord appear clear unto us, and we perish not.” It follows now.

[The Text] Verse 7. And every man said to his fellow: Come, and let us cast lots, that we may know for whose cause this evil is come upon us. And they cast lots, and the lot fell upon Jonah.

[Calvin] Jonah also does not put this in rashly — that the shipmen consulted among themselves about casting lots. For hereby we gather that it was no usual tempest; therefore there appeared some sign of the anger of God. For if some wind arises, because this often happens, it shall not seem so great a marvel; if a tempest also follow, it is likewise a usual thing — it must therefore have been something more grievous, to strike fear into the minds of men, that they might perceive that God was ready to take vengeance. Even as we also know this to be a common thing among profane men, that they never perceive the vengeance of God except in extreme matters. But when God takes vengeance upon wickedness by unaccustomed means, then men begin to acknowledge the vengeance of God. The same thing Jonah now testifies: they said, therefore, every man to his fellow, “Come, let us cast lots.”

Was this, then, a common thing — that they cast lots as often as any tempest happened? No, truly. For there is no doubt that they fled to this refuge because they knew that God had not stirred up this tempest without a most great and weighty cause. This is one point. I cannot at this time pursue the rest; I will therefore defer it till tomorrow.

[The Prayer]

Grant, almighty God, seeing that here we are driven and tossed among so many waves, that yet, notwithstanding, we may learn with quiet minds to repose ourselves upon thy grace and promise, whereby thou hast testified that thou art at hand unto us — and not that we wait till thou, with a violent hand, drawest us unto thee, but rather that we may always be attentive unto thy providence: that we may know not only that our life hangs by a thread, but that it is like a vapour vanishing away, except so far as thou takest care for it — that so we may rest wholly upon thy power; and also grant that, even in joyful and quiet times, we may so call upon thee that, enjoying thy protection, we may live in safety, and in the meantime yet be watchful that a deep sleep creep not upon us, which might quite take away our minds and affections from the meditation of the heavenly life — but rather that carefully, early and late, and at all seasons, we may seek thee, that in all our life we may proceed toward the end which thou settest before us, till at length we may come to that heavenly kingdom, which Christ thy Son has purchased for us by his blood. Amen.