Lecture 3

Lecture 3

[CALVIN] WE SAID IN our reading yesterday that this was a sign of extreme fear — that the mariners and the rest cast lots — because this is not wont to be done except where men perceive themselves destitute of both reason and counsel. But this also is to be noted: that in casting lots, they proceeded from error, because they did not acknowledge that, if the Lord would take vengeance of every one of them, they themselves also were worthy of greater punishment. For they would not have laid the fault upon one man’s shoulders, had every man well considered what he himself had deserved before God. Now, if any calamity happens, it is the duty of every man to examine himself and his life before God — so shall it come to pass that, from the first to the last, they must all confess that they suffer just punishment. But while all men together enquire which of them is guilty before God, they thereby excuse themselves, as if they were innocent.

This disease also, in our own day, ranges throughout the world — that every man willingly lays the fault upon others, and would seem innocent before God. Not that they altogether deny their guilt, but that every one extenuates his offences, as if God might not, in justice, so severely persecute them. For example’s sake: if a man perceives that he has offended in various ways, he will certainly confess, in a general word, that he is a sinner. But if any man should reckon up and bring to light all his offences one by one, he will say, “This is a light sin, this is a venial sin” — and that the Lord does not deal rightly with us if he brings us immediately to extreme punishment. If we offend lightly, this comes at once into our minds.

So did the shipmen, of whom Jonah here speaks. If a man had asked them whether they were altogether without fault, every man would have confessed that he had been an offender before God; but in the meantime they cast lots, as if one man alone were subject to the judgement of God. And why so? Forsooth, because they imagined that their own offences did not deserve so grievous a punishment. However much, therefore, they had offended, and were convicted, and perceived this thing for certain, yet they made no such great matter of their own sins that they thought themselves to have deserved any such punishment. This, therefore, is the reason why they resorted to the lot — because when the matter came to that trial, every man thought himself innocent.

This place declares — a thing which is also well known by common experience — that men, although they perceive themselves guilty before God, extenuate their sins, and promise themselves pardon, as though they could bargain with God, that he should not deal with them in extremity, but handle them favourably. Hence, therefore, springs the hope of escaping without punishment, in that we make but light offence of most grievous sins. So we see in the papacy that various means have been devised whereby men might absolve themselves and wipe away their spots in the presence of God. The sprinkling of holy water puts away almost all sins; unless a man be an adulterer, a murderer, a sorcerer, or ten times perjured, he thinks himself not guilty of any crime — therefore the sacrifices which they use are held sufficient, they think, to blot out all iniquities. Whence springs this error? Even because they estimate God by their own wit, and do not think their sins to be so great an abomination in the sight of God.

But this is no new thing. For we see what happened in the time of Jonah, and out of profane histories we may gather that this error everywhere occupied the minds of all men. They had their daily sacrifices, even as the Papists have their Masses, their pilgrimages, their sprinklings of holy water, and like trifles. And even as in the papacy there are certain reserved cases, so also if any man had slain either father or mother, or had committed incest, he had need of an extraordinary sacrifice; and if any man were of notable eminence upon earth, they would seek out for him a new kind of sacrifice. Here is an example of this error laid before us, when they say, “Let us cast lots.” For unless they had thought one man, and not many, to be guilty, each man would have brought his own sins to light, and would afterward have acknowledged the heap to be so great that it might fill both heaven and earth. But this they do not do — for here one man alone must be wicked, but no man will come forward openly with this title, and therefore they cast lots.

Now arises a question: whether this was a lawful means of finding out the truth — whether, when they were ignorant for whose offence the tempest arose, it were lawful to resort to lots. Certain men have been too superstitious in condemning lots, because they precisely affirmed all lots to be wicked — from this came the name given to lot-prophets, and they thought that these diviners by lot differed little from magicians and enchanters. But this notion took its beginning from error, because we know that it was, at some times, permitted to cast the lot.

And Solomon truly speaks, as it were, of a matter of civil order, when he says: “The lot is cast into the lap, but the disposing thereof is of the Lord.” Solomon there does not speak of magical arts, but says that when lots are cast, they do not come forth by chance, but by the providence of God. When Matthias was to succeed in the place of Judas, it was done by lot —and did the apostles rashly use that means? Nay, the Holy Ghost had a part in that election. There is, therefore, no doubt that God allowed of that lot. Even so also when Joshua tried out the matter by lot, because the cause of the wrath of God was unknown, and yet it appeared evidently that God was displeased with his people — Joshua, perplexed in that obscure matter, cast lots, and so Achan was brought forth with his sacrilege. No man dares condemn that lot.

Therefore it sufficiently appears, as I have said, that they were superstitious who, without any exception, condemned all kinds of lots. But this also is to be marked: that lots are not to be used indiscriminately, or without distinction. It is a part of civil order: if any inheritance be held in common, when division is made, it shall be lawful in that case to cast lots — because it lies in the power of neither party to choose, let every man take the part which falls to him by lot. So also it is lawful to cast lots for provinces, where men are sent to various places; and if they divide labours between them, lest any envy should arise where every man would draw some part to himself, in that case lots take away all strife. Such casting of lots is permitted as well by the word of God as by human laws.

But if any man, without cause, will cast lots, the same shall be superstitious, and shall not differ much from a magician or enchanter. For example’s sake: if any man, about to take a journey or undertake some other matter, casts into a cap two lots, a white and a black, saying, “I will see whether this journey shall be prosperous today or not” — that dealing is devilish, even as Satan, by such deceits, deludes miserable men.

Therefore, if any man, without cause, would deal by lot, this thing, as I have already said, is void of all excuse. But as much as concerns other lots, such as this one whereof we now treat, that ought not to be brought forward as an example, being a thing mentioned in some particular place. For if Joshua cast lots, to the end of making evident for what cause God was angry with his people, it is not lawful to imitate that act — for it is not to be doubted that Joshua, by a peculiar instinct, was admonished that he should cast lots. So also when Saul cast lots, and his son Jonathan was thereby discovered and found out, who had tasted honey — this was a particular example. The same thing is to be said of this lot here. For because the mariners were afraid, and could not find out for what cause the tempest had happened, and the fear of shipwreck had invaded them, they fled to the lot. If we would imitate this daily, certainly so great a liberty does not please God, nor is it agreeable to his word. Therefore it is to be held that there were certain peculiar instincts, whereby the servants of God used lots in doubtful and extreme matters.

Let this, therefore, in few words, be an answer to the question of whether it were lawful for the shipmen to cast lots, that they might find out for whose cause they were so endangered. Now I come to the rest.

[The Text] Verse 8. And they said unto him: Tell us now, we pray thee, for whose cause this evil is upon us; what is thine occupation, and whence comest thou; which is thy country, and of what people art thou?

Verse 9. And he said unto them: I am a Hebrew, and I fear the Lord, the God of heaven, who made the sea and the dry land.

Verse 10. Then were the men exceedingly afraid, and said unto him: Why hast thou done this? For the men knew that he fled from the presence of the Lord, because he had told them.

[Calvin] After the lot fell upon Jonah, they did not doubt that he was guilty, as much as if he had been a hundred times convicted. For to what end did they cast lots, but that they were certainly persuaded that, by this means, whatever doubt there was might be taken away, and whatever lay hidden might be brought to light? Therefore, because this principle was rooted in their hearts — that by the casting of the lot the truth might be sifted out, and, as it were, drawn out of darkness — they now enquire of Jonah what he has done.

For they take this as a thing already confessed, that they all suffered the tempest for his offence, and that he had deserved such vengeance of God by some detestable deed. We see, therefore, that they cast lots because they were persuaded that no other way could the crime be found out for whose cause they suffered, and also that lots are governed by the secret disposition of God. For how could a certain judgement be made by lot, were it not that God, by his own counsel, directs and moderates that which seems most a matter of chance? These principles, then, were, in a manner, firm grounds even among profane men — that God brings forth the truth and makes it manifest, and also that he governs the lots, however much they were thought to be a matter of chance, dependent upon Fortune.

This is the means by which they now demand what Jonah has done: “Tell us now for whose cause this evil has happened to us; what is thy occupation?” Here, by this word “occupation,” I do not understand “offence,” but rather a kind of life, or manner of living, as they say. They enquire, therefore, in what things Jonah has hitherto been occupied, and what manner of life he has followed. For immediately it follows: “Tell us also whence thou comest, which is thy country, and of what people art thou?” There is no doubt that they enquired of him in order concerning each of these; but Jonah briefly mentions only the headings of the matter.

I come now to his answer. He said unto them: “I am a Hebrew, and I fear the Lord, the God of heaven, who made the sea and the dry land.” Jonah seems here still to shrink backward, and to shift the fault away from himself, for he professes himself to be a worshipper of the true God. Who would not say that here he was willing to slip away by a covert escape, seeing that he displays his piety, or godliness, whereby he might cover that fault of which mention was made before?

But here not all things are related in this one verse, for a little after it follows that the shipmen learned of Jonah’s flight — that he had disobeyed the calling and commandment of God, they learned by his own declaration. There is no doubt, therefore, that Jonah plainly confessed his fault, although he does not mention it here. But we know that this manner of speaking is much used among the Hebrews — that they place last that which ought first to have been spoken of, and grammarians call this figure hysteron proteron, when a thing is concealed in the place where it ought to have been set, and afterward is rehearsed for the sake of explanation.

When, therefore, Jonah says that he is a Hebrew, and a worshipper of the true God, this rather tends to the aggravation of his crime, or offence, than to any pretence or colour of excuse. For if he had simply said that he had been guilty in his own sight, because he was not obedient unto God, the offence had not seemed so heinous. But when he makes his preface that the true God, the maker of heaven and earth, was known to him — even the God of Israel, who had manifested himself, his law being given and published — when, therefore, Jonah thus prefaces his answer, he takes away from himself all colour of excuse by ignorance or error. He had been trained up in the law, and from a child had learned who was the true God. He could not, therefore, have erred by mistake; nor did he worship counterfeit gods, as did the other men, for he was an Israelite. Seeing, then, that he was instructed in true godliness, his offence was the more grievous when he fell away from that God, when he despised his commandment, and, as it were, shook off his yoke, and became a fugitive.

Now, therefore, we perceive for what cause he here calls himself a Hebrew, and testifies himself to be a worshipper of the true God. First, when he says that he is a Hebrew, he distinguishes the God of Abraham from the idols of the Gentiles. For in all those places, the religion of the elect people was sufficiently known, although by the consent of all men it was disallowed. For both the Cilicians, and all the peoples of Asia, and the Greeks also, and, on the other side, the Syrians, knew what thing the Israelites vaunted of — even that the true God had appeared to their father Abraham, and had made with him a free covenant, and further, had given the law by the hand of Moses; all this was sufficiently spread abroad by fame. Therefore now Jonah declares himself to be a Hebrew, as if he should say that he had nothing to do with any feigned god, but with the God of Abraham, who in time past had appeared to the holy fathers, and had also rendered an eternal testimony of his will by Moses. We see, therefore, that “I am a Hebrew” is spoken emphatically, for the plainer expression of what is intended.

Afterward he adds: “I fear the Lord, the God of heaven.” By the word “fear” is to be understood “worship.” For it is not here taken in its usual, proper signification, but “fear” is transferred to mean “worship.” “I,” says he, “am not given to strange superstitions, but have been instructed in true piety; God has revealed himself to me from my infancy. I therefore adore no idol, as almost all nations have forged or invented gods for themselves —but I worship God, the creator of heaven and earth.” He calls him “the God of the heavens” — that is, who alone dwells in the heavens — seeing that others imagined heaven to be stuffed with a great multitude of gods. Here Jonah sets against them one only God, as if he should say: “Feign for your pleasure an innumerable company of gods, yet there is one who bears the chief sovereignty in the heavens — he it is also who made the sea and the dry land.”

Now, then, we perceive what Jonah intends by these words. For even here he declares that it is no marvel if God so grievously persecutes him, since he has not committed some light offence, but a deadly sin. Now we see how greatly Jonah profited when the Lord began to handle him roughly. For, being drowsy as he was — yea, rather senseless in his sin — he would never have repented but by this so violent a remedy. But when the Lord, by his severity, had awakened him, straightway he not only confesses himself guilty, or lightly acknowledges his fault, but we see how, willingly, and even to profane men, he confesses himself to be wicked — even one who had fallen away from the true God, in whose worship he had been so well instructed. This is the fruit of true repentance, and this also is the fruit of the chastisement which the Lord laid upon him.

Therefore, if we would have our repentance to be approved of God, let us not draw back, as is the common practice, nor make light of our sins, but with a free confession let us testify before all the world what we have deserved. It follows after, that those men feared with a great fear, and said, “Why hast thou done this?” — for they knew that he fled from the presence of the Lord, because he had told them.

This is a thing of some weight: that the shipmen feared with great fear. For Jonah signifies that they were not only moved by his speech, but also exceedingly afraid, so that they gave glory to the true God. For we know how superstitious men, in a manner, jest with their idols — yet truly they often conceive marvellous terrors, but afterward flatter themselves, and, in a sort, soothe their own minds, so that they may pleasantly and sweetly laugh in their own delights. That, therefore, Jonah here says they “feared with a great fear” signifies that they were so wounded that now, indeed, they perceived the God of Israel to be a just judge — and again, not to be, as the rest of the Gentiles feigned him, but to be armed, or furnished, with fearful examples, as often as he is willing to take vengeance.

We see, then, what Jonah means when he speaks of great fear — although it is also to be marked that they feared, for it was easy to gather, from the words of the prophet, that the God of Israel was the sole maker of heaven and earth; and that which follows, of “great fear,” must here be referred, as I have already said, to an earnest and serious fear, seeing that all fear immediately vanishes from those who do not believe.

But whereas the shipmen and the rest of the passengers here chided Jonah, the Lord pays him the reward which he had deserved. He had fled from the presence of God — by this means, as we have said, he had abrogated from God his chief sovereignty. For what manner of authority is that of God’s, if every one of us refuses his commandments and flees from his sight? When, therefore, Jonah would privately escape God, he is subdued unto men.

There are profane, yea barbarous, men who chastise his sin and who are his censors and judges — the which thing also we see oftentimes to happen. For those who do not willingly obey God and his word afterward throw themselves into many offences, and the filthiness of them is seen by the common people, openly. And then, because they cannot suffer God to be their master and teacher, they are compelled to suffer innumerable overseers — they are noted with the reproaches of the common people, they are made manifest everywhere, pointed at by the finger; at length they are drawn to the gallows, and the hangman becomes their chief master.

The same thing we see in Jonah. Even when the master of the ship first rebuked his drowsy sleep, saying, “At the least, call thou upon thy god —what meanest thou, O thou sleepyhead? Thou liest here like a block, and meanwhile seest us plunged in extreme danger” — when, therefore, the shipmaster had thus sharply first inveighed against Jonah, and then all the other shipmen with one voice began to bait him, certainly we perceive that he was made subject to the censure of all men, because he would take from God his empire, or government.

If, therefore, at any time the like should happen to us — that the Lord makes us subject to the reproachful taunts of men, when we would privately escape or avoid his judgement — let us not marvel; but even as Jonah here gently answers, and neither murmurs nor resists, so also, at length, with a true spirit of meekness, let every one of us acknowledge our sins when they are reproved — yea, even though children be our judges, or if any of the most base or contemptible should rise up against us — let us suffer it patiently, and let us know that this kind of correction happens to us by the providence of God. Now it follows.

[The Text] Verse 11. Then said they unto him: What shall we do unto thee, that the sea may be calm unto us? For the sea wrought, and was tempestuous.

Verse 12. And he said unto them: Take me up, and cast me forth into the sea, so shall the sea be calm unto you; for I know that for my sake this great tempest is upon you.

[Calvin] That the mariners take counsel of Jonah shows that they were touched with a certain reverence toward him, so that they dared not lay hands upon him. We see, therefore, how greatly, almost in a single moment, they had profited — in that they spared a man who was an Israelite, because in that people they acknowledged the true God, the chief king of heaven and earth, to be worshipped. For without all doubt, fear alone was the only thing that hindered them from immediately casting Jonah into the sea.

For when it was certain that, for his offence, God was angry with them all, why did they not rid themselves at once of that great burden? That they therefore hesitated in so great a danger, and did not straightway snatch up Jonah, truly shows that they were held back by that very reverence of God whereof I spoke. Therefore they demand what was necessary to be done: “What, therefore, shall we do unto thee, that the sea may be calm unto us?” — “for the sea wrought,” he says. By the verb “wrought,” Jonah means that the sea was unquiet. For when the sea is calm it is said to be at rest, but when it is troubled, it has diverse motions and tossings. The sea, therefore, “wrought” — that is, it was tempestuous. We see, then, that God was not content with the disgrace of Jonah, but would also further pursue his fault. Jonah, therefore, must be brought to the punishment which he had deserved, although he was afterward miraculously delivered from death, as we shall see in its proper place.

Jonah then answers: “Take me, and cast me into the sea, and it shall be calm unto you.” Here arises a question: whether Jonah ought, of his own accord, to have offered himself to death — for this seems to be a sign of despair. For he might have submitted himself to their own judgement. But here, as it were, he urges them forward: “Cast me,” he says, “into the sea, for otherwise than by my punishment you shall not please God.” He seems like a man in despair, in that he so hastens, of his own mind, to his end.

But without doubt Jonah perceived that from above he was required to undergo punishment. It is uncertain whether he then conceived any hope of safety — that is, whether, with present confidence, he rested himself upon the favour of God — but whatsoever it be, we may yet gather that he comes forth to death because he understands, and is certainly persuaded, that he was thereunto summoned, after a sort, even by the manifest voice of God; and so it is not doubtful that he patiently undertakes the judgement which the Lord had brought against him. Therefore he says: “Take me, and cast me into the sea, and afterward the sea shall be calm unto you.” Here Jonah not only pronounces that God may be pacified by his death, because the lot fell upon him, but he also otherwise knows that his death may suffice in place of a sacrifice, that the tempest may cease. And to the same end follows his reasoning: “I know,” he says, “that for my sake this tempest is upon you.”

When he says “I know,” this cannot be referred to the lot, for that knowledge was common to them all. But Jonah here speaks, as it were, by the spirit of prophecy. And there is no doubt that he confirms the thing that I first touched upon — even that the God of Israel is the chief and only king of heaven and earth. This certainty of knowledge, therefore, of which Jonah speaks, ought first to be referred to his conscience; secondly, to the instruction in godliness with which he was endued.

But now we may gather from these words a most profitable doctrine —even that Jonah here does not argue the matter with God, nor does he complain resentfully that God punishes him so severely. For he willingly takes upon himself both the guilt and the punishment, even as, at the first, when he said, “I am the worshipper of the true God.” How does he confess the true God, whose most heavy hand he at that time felt? But we see Jonah so subdued that he did not cease to yield unto God his just honour — even though present death was before his eyes. Although the wrath of God burned against him, yet we see, as we have said, how he gave unto God his honour.

The same thing, then, is here repeated: “Behold,” he says, “I know that for my sake this great tempest is come upon you.” He certainly does not murmur against God, but takes upon himself all the blame. This, therefore, is the true confession of repentance — when we acknowledge God, and willingly also witness before men that he is just, although to our fleshly senses he may seem to rage cruelly against us. When we give unto him the praise of righteousness, then truly do we show our repentance. For unless the anger of God constrains us to this humility, we shall always be filled with bitterness — and however much we grow silent for a time, our heart, notwithstanding, will be resentful and rebellious.

Therefore this humility always follows true repentance — even until the sinner prostrates himself before God, and willingly takes upon himself his offence, and does not endeavour, by evasive shifts, to escape. And it is no marvel that Jonah so far humbles himself, for we see the shipmen do the same, when they say that the lot is to be cast, adding withal: “Come, and let us cast lots, that we may know why this evil has happened to us.” They do not draw God within the compass of the lot, but appoint him as judge, and by this means acknowledge that they are justly punished. And yet every one of them thinks himself innocent — for however much their conscience gnawed at them, yet no man thought himself guilty of so great an offence that he should come under the vengeance of God.

Even while, I say, the mariners thought themselves free of such wickedness, they therefore do not quarrel or brawl with God, but suffer him to be judge above all men. Since, therefore, such barbarous men contained themselves within these bounds of modesty, it is no marvel if Jonah —chiefly, being thoroughly awakened, and beginning to feel his sin, and being hard-pressed also under the hand of God — it is, I say, no marvel if he then confessed himself faulty toward God, and worthy to suffer so great and grievous a punishment.

This, then, is to be noted: how he says that he knows that for his cause this tempest happened to them, or that the sea was so tempestuous against all of them. The rest we will defer until tomorrow.

[The Prayer]

Grant, O almighty God, seeing that daily thou dost solicit us to repentance, and each one of us is also pricked by the guiltiness of his own wickedness — grant, I say, that we do not sleep securely in our iniquities, nor deceive ourselves with vain flatteries, but rather that every one of us diligently examine himself; and then that, with one mouth and heart, we may all of us confess ourselves guilty, not of some small fault only, but even of eternal death — and that no other remedy remains for us but thine immeasurable mercy; and so also that we may seek and embrace that grace which, by thy Son, was offered unto all men, and daily, through his Gospel, is offered — that we, having him as our mediator, may not cease to hope well, even in the midst of a thousand deaths, until we be gathered together into that blessed life which is purchased for us by the blood of the same thy Son. Amen.