Lecture 4

Lecture 4

[THE TEXT] VERSE 13. And the men rowed hard to bring the ship back to land, but they could not, for the sea wrought and was tempestuous against them.

Verse 14. Then they cried unto the Lord, and said: We beseech thee, O Lord, we beseech thee, let us not perish for this man’s life, and lay not upon us innocent blood — for thou, O Lord, hast done as it pleased thee.

[Calvin] This verse declares that the shipmen and the rest were then moved to greater mercy when they saw the holy prophet of God willingly undertake the punishment he had deserved. And because he confessed himself guilty, and did not refuse the punishment, it came to pass that these men, who were profane and in a manner barbarous, desired to spare his life. And whereas every man might well have been overwhelmed by the present peril, it all the more increases the wonder that they still had regard for the life of him who alone was at fault, and who now had freely confessed the same. But the Lord so turned their minds that it might appear all the more clearly to us how grievous a crime it is to flee from the calling of God, and not willingly to obey his commandments, as we have already said.

Many think this to be but a light offence, and so easily flatter themselves; but it does not lie in the judgement of man to weigh offences — this is a deceitful balance, when men estimate their sins by their own sense. Let us therefore learn to give unto God his honour, that he alone may be judge, that he may shine above us, that he may determine the weight of every offence.

But truly, unless men willingly deceive themselves with foolish flatteries, common sense itself would tell us that it is no light offence to flee from the government and empire of God — for, as we have already said, by this means men take from God his sovereignty. For what remains to God, if he may not govern those whom he has made, and whom by his power he sustains? The Lord would therefore here show that his wrath could be pacified by no other means than by the drowning of Jonah in the sea —although he had regard to a deeper matter, as we shall see hereafter.

But this, in the meantime, is worth noting: that the Lord would set an example in the person of Jonah, whereby all men may know that there is no trifling with him — but that as soon as he commands anything, it is to be obeyed. The word which the prophet uses, interpreters variously explain: it properly means “to dig,” and therefore some think it a metaphor, because the rowers seemed to dig the sea — and this sense may agree well enough. Others carry the metaphor further, that the mariners sought means whereby they might run the ship aground — but the former metaphor, being nearer the matter, pleases me better.

Well, the shipmen then endeavoured to bring the ship back — but to what end? Even that they might spare the life of the man who had already confessed himself guilty before God, and for whose offence that tempest had been raised which threatened them all with shipwreck. But he says that they could not, because the sea was too tempestuous, as we already saw in yesterday’s lecture.

Now I come to the next verse. “They cried,” he says, “unto the Lord, and said, ‘We beseech thee, O Lord, we beseech thee, let us not perish for the life of this man, and lay not upon us innocent blood.’” Now more plainly does the prophet express why the shipmen so greatly laboured to return to the harbour, or to reach some shore — even because they were now persuaded that Jonah was a worshipper of the true God, and not only that, but also a prophet, after he had declared, as we have already seen, that he had fled from the sight of God because he feared to carry out that commandment of which we have already heard.

A reverence, therefore, fell upon the shipmen when they knew Jonah to be the servant of the true God. And yet they saw Jonah, for one fault, standing before the tribunal seat of God, and now to be punished — this, I say, they saw, and yet they desired to save him from punishment. This place teaches that an abhorrence of cruelty is, by nature, engrafted in all men. For however cruel and bloodthirsty many men are — since some measure of it is engrafted in them by nature — yet they are never wholly void of this knowledge, that the shedding of man’s blood is detestable. Many indeed harden themselves, and have a seared conscience, yet they can never shake off that inward sense that they will always be abominable both to God and man while they shed innocent blood.

Hence it comes that the shipmen — who otherwise had in them scarcely one drop of humanity — yet humbly fled for succour to God when it concerned only the death of one man, and here they say, “We beseech thee, O Lord.” And to confirm the matter, he repeats the word “we beseech thee” — which declares that the shipmen humbly entreated that God would not impute this crime unto them.

We see, therefore, that although these men had never tasted the doctrine of the law, yet they were so naturally instructed that they knew man’s blood to be dear and precious unto God. Now, as much as concerns us, we ought not only to imitate these mariners, but far to surpass them. For not only ought the rule of nature to be of force with us, but we also hear what God, by his own mouth, has pronounced: “Whoso sheddeth man’s blood, his blood shall be shed again.” And we know also why God takes upon himself to defend the life of men — even because they are created according to his image. Whosoever, therefore, violently assaults men, does, so far as in him lies, violate the image of the eternal God. Seeing it is so, ought not all violence and cruelty to be to us a double horror?

Yet must we gather from this doctrine another thing. For here God declares, by a singular testimony, what a fatherly affection he bears toward us, in that he would have our life to be under his safety and protection, and declares, indeed, that he takes care for us, because he will take vengeance upon any who unjustly do us harm. We see, therefore, how this doctrine, on the one hand, restrains us from working anything against our brethren, and again, assures us of the fatherly love of God — that we, being drawn on by this delight, may learn to deliver ourselves wholly into his keeping.

Now I come to the last member of this verse, where the shipmen say: “For thou, O Lord, hast done as it pleased thee.” Here the shipmen sufficiently show that they did not willingly shed innocent blood. But how can these things agree with one another — that it should both be innocent blood, and yet that they should be without fault? They use this excuse: that they obey the judgement of God, that they do nothing in this case rashly, or for their own pleasure, but that they follow what God has prescribed. For although God did not speak plainly, yet there appeared what he commanded — for he would have the tempest continue until Jonah was drowned, as though God required some sacrifice in the death of Jonah — and these things the mariners allege.

But let us mark, not to lay the fault upon God, as blasphemous men do, who, while they seek to acquit themselves, make God the offender, or at least put him in their place. “Why,” say they, “does he sit as judge to condemn us, who himself is the first author of our transgression, since he so appointed it?” At this day truly many frenzied fellows speak thus, and even take away all difference between good and evil, as if the licentiousness of men were, to them, in place of a law — while all along they pretend to appeal to the providence of God.

Jonah would not have this understood of the shipmen; but they speak this because they understand that God governs the world with righteous judgement, though his counsels be secret, and cannot in our own capacities be comprehended. Because, therefore, they were fully persuaded of this, they thereupon comforted themselves; and in the meantime, notwithstanding, however much they yielded unto God the praise of righteousness, yet they feared lest they should be thought guilty of innocent blood.

Now, then, we see how reverently these men spoke of God, and also what great religion was in them, in that they would not defraud God of his due praise: “Thou, O Lord,” say they, “hast done as it pleased thee.” Do they here accuse God of tyranny, as though he should overthrow all things without either order or reason? No, truly — but they hold to this principle: that the will of God is right and just; yea, whatsoever God has determined within himself, without any controversy, is just. Then, once they are persuaded of this, they immediately take the will of God as a rule for right conduct. And they say: “Even because thou, O Lord, hast done as it pleased thee, therefore are we blameless.”

But here it is also fitting to add, moreover, that the shipmen do not rashly reason here about the secret providence of God, and lay homicide to his charge, as ungodly and filthy dogs do nowadays — but because God had made his determination known to them, they declare that the raging storms of the sea, and the tempest, could not otherwise be settled and quieted except by the drowning of Jonah, and this they take as a kind of law. And yet, as I have said, they still flee submissively to God’s mercy, lest, in a matter so perilous and confused, they should involve themselves in the same punishment, because they were compelled to shed innocent blood. Well, now we know the meaning of this place. It follows:

[The Text] Verse 15. And they took up Jonah, and cast him into the sea, and the sea ceased from her raging.

[Calvin] Here Jonah now declares that the tempest was raised up for his offence — because the outcome itself proved this for certain. For not only because the mariners cast lots, but because, after Jonah was cast into the sea, the sea grew calm — this sudden change sufficiently declared that Jonah alone was the cause why they had come so near to shipwreck. For if the sea had settled shortly after, with some interval of time between, this calm might have been ascribed to fortune. But seeing that the sea was quiet at that very moment, it could not otherwise be said but that Jonah was thus condemned by the judgement of God. He was, indeed, cast into the sea by the hands of men — but God so ruled the matter that nothing could be ascribed to men, except that they carried out that judgement which God openly commanded and required of them. To this end, therefore, belongs this verse. Now he adds:

[The Text] Verse 16. And the men feared the Lord exceedingly, and offered a sacrifice unto the Lord, and vowed vows.

[Calvin] Now Jonah declares what fruit followed — and first he says that the shipmen feared the true God. For here we see that they had before been wholly given over to their own superstitions, when every man cried out to his own gods — but that was an erroneous zeal, for they wandered after their own superstitions. Now the prophet notes a distinction — namely, that they began to fear the true God. And although afterward they may have slid back into their former errors, this ought not to be passed over — that God had, for the time, brought them to such fear. The Hebrews, as has already been said, sometimes take “to fear God” to mean, generally, “to worship God” — as in the second book of Kings, chapter 17, it is said of the new inhabitants of the land of Canaan, who had been transplanted out of Persia: “they feared the Lord” — that is, they imitated the rites of the law in sacrifices, and other exercises pertaining thereto — but still worshipped their own idols alongside them, so that this was but a mixed and confused kind of worship. But in this place, that which is added shows But in this place, that which is added shows that the manner of speaking is more particular — for there is added “a great fear.” Therefore, Jonah signified that the mariners and other passengers were touched not only with a certain fear of God, but also perceived the God of Israel to be the chief king of heaven and earth, holding all things in his hand and empire. Neither is there any doubt that this fear brought them to such true knowledge that they perceived they had before been deceived, and that whatever the world had feigned was a mere toy and delusion, and that the gods made by the minds of men are nothing else than mere idols. We understand now the mind of Jonah.

But here we are to speak somewhat more largely of the fear of God. Scripture, when it speaks of the fear of God, sometimes means outward worship, and sometimes, again, true piety. Where outward worship alone is meant, it is a small thing — for hypocrites are accustomed to use their ceremonies and profess that they worship the true God, but because they do not submit themselves to God with sincere affection, nor bring forth faith or repentance, they do nothing else but mock and counterfeit. But the fear of God is oftentimes taken for godliness itself, and is then called the beginning and head of wisdom, and wisdom itself, as in the book of Job. The fear of God, therefore — that reverence whereby the faithful willingly submit themselves to God — is the beginning, or head, of wisdom.

But it also often happens that men are touched with a servile fear, so that they desire to obey God, yet in the meantime would rather that he were plucked from his throne. This servile fear is full of rebellion, because those who cannot exempt themselves from his power and empire nevertheless gnaw at the bridle. Such was this fear whereof Jonah here speaks. For all the men whom Jonah here mentions were not so suddenly changed that they wholly gave themselves to God — for they had not so profited, nor was the conversion of their minds so perfect and true, that they were thereby changed into new men. How, then, did they fear? Even in that God wrested from them a certain confession for a time. It may yet be that some of them profited more and more afterward, but I now speak generally of them all.

Because, therefore, they feared God, we cannot thereby gather that they were so wholly converted that they were all afterward devoted to the God of Israel. But yet they were constrained to perceive and confess the God of Israel to be the only true God. By what means? In that the fearful judgement of God had struck a terror into them, so that they perceived him to be the only God who held under his government both heaven and earth. Now, then, we see in what degree this fear, which Jonah here touches upon, is to be placed. For if no better progress followed afterward in the truth, this fear served only unto condemnation — because, though these shipmen, by this manifest instruction, acknowledged the one God, they still mingled their wicked and impious superstitions with his worship, as is seen in many men at this day.

The Papists hold one principle with us: that the one God is the maker of heaven and earth; yea, they come nearer still, even that the only-begotten Son of God is our redeemer. But in the meantime we see how they pollute the whole service of God, and turn his truth into lies, and mingle God with idols, in such a manner that there is nothing pure among them. Yet that principle is of much worth, if God reaches his hand to miserable men. For if it were not held in the papacy at all that the word of God is to be trusted, and Christ the Son of God to be king and head of the Church, there would be long labour needed with them; but as it is, we have a ready entrance to them — for when we set before them the law, the prophets, and the Gospel, they are held by a certain reverence, and dare not despise the authority of the most high God.

We see, therefore, how this fear, of itself, is of small purpose, if men still stick fast in their old mire; but if the Lord will call them further, this fear then opens to them the gate unto true piety. So, as I have said, it may be that some of the mariners and other shipmen afterward profited more. But that fear, of itself, could do nothing else but convict them, in such a manner that no excuse could avail them before the judgement seat of God — because a sign was shown them, by which they might know that there was no other God than the one who was called upon by the elect people.

Afterward he adds that they offered a sacrifice unto the Lord. They had before been accustomed to offer sacrifices to their idols, but now they declared that they worshipped the God of Israel — to this end the sacrifices belong. But withal this is to be noted: that this confession was made by them so that God might confirm the credit of his word. For when they perceived this whole matter to be governed by the will of God, they were compelled to confess that he was the true God — and this was the end and purpose of the sacrifice.

But here it may be asked whether that sacrifice pleased God. It is certain that as soon as men bring in their own inventions, whatever else in them might seem worthy of praise is, by that mixture, corrupted and spoiled. For God will have no partner, as is well known. And always that saying of Ezekiel is to be kept in memory: “Go, and sacrifice to the devil, and not unto me, says the Lord.” God there refuses all sacrifices which were customarily offered among the people of Israel, precisely because superstitions were mingled with them. God, therefore, declares that he so disallows these mixtures that he would rather superstitious men be wholly given to the devil than that his sacred name should be so profaned.

Therefore, of itself, this sacrifice was neither lawful, nor could it please God; but incidentally, or outwardly (if I may so speak), this sacrifice did please God, because he would have his glory to flourish and shine by this means. And although he refused the shipmen themselves, yet he would have this work be some testimony of his glory — as, for example: often a work, in respect of the man doing it, may be corrupt, and yet, in an incidental manner, tend to the glory of God. And this is diligently to be noted, for at this day there is a dispute, or rather a sharp contention, about good works — and the Sophists, in this subtle argument, or paralogism, deceive themselves, because they think, or imagine, that works morally good either prepare men for the obtaining of grace, or are meritorious, deserving eternal salvation. When they speak of works morally good, they regard only outward appearances — they consider neither the fountain from which they spring, nor the end to which they tend. If the heart of man is impure, certainly the work that proceeds from it shall always be impure, and shall stink in the sight of God. Again, if the end be wicked — that is, if the purpose of men be not to worship God with a sincere heart — even that work which is otherwise most excellent shall be most filthy in the sight of God.

Too childishly, then, and far, are the Sophists deceived when they say that works morally good please God, or are preparations for grace, or deserve salvation. But how can it be that a work should not please God, and yet tend to his glory? I answer that this agrees very well, nor is there here any contradiction that cannot easily be reconciled. For God, in an incidental manner, as I have already said, applies to his glory those things which, of themselves — that is, in respect of men — are very corrupt. So also, in the papacy, the name of Christian serves to the glory of God, for some remnant of Christianity always remains. For how has it come to pass that, in our time, the light of the Gospel has broken out, when yet, at the least in few places, true piety has been restored? Forsooth, because the Lord never suffered true religion to be wholly extinguished or quenched in that place where it has yet been corrupted.

In the papacy, therefore, baptism, the very name both of Christ and of the Church, and, finally, a certain form of godliness — all these, of themselves, were altogether unprofitable, but yet, in an incidental way, are of force, even as I have said. But if we consider both the priests and the common sort of people, we shall find that they do nothing but pervert the worship of God. When they rashly, and as it were in a hodgepodge, join their superstitions and inventions to the word of God, no sincerity is observed. Therefore, when they thus confound heaven and earth together, they do nothing else but provoke upon themselves the wrath of God.

Now, therefore, we know why Jonah says that the shipmen and passengers offered sacrifices to God. But yet this also is to be remembered, as I lately said: that this sacrifice was a sign of the worship of God. For from the beginning this opinion always remained in the hearts of all men, that sacrifices were not to be offered but to God alone; and profane men, in all ages, thought of sacrifices in no other way than as a means of showing forth their religion toward the gods.

Seeing, then, that sacrifices have from the beginning been offered to God alone, it follows that they at this day are inexcusable who join others as partners with God, and offer their sacrifices to mortal men or angels. How can this be borne among Christians, when the Gentiles always confessed that they took as gods only those to whom they were accustomed to offer their sacrifices? But seeing now that God pronounces his chief sacrifice to be invocation, as we read in Psalm 50 — in the papacy all religion is quite perverted, in that they not only call upon God, but also upon mere creatures, and doubt not to flee for succour as often to Peter or Paul — yea, even to saints of their own making, counterfeit and feigned — as to the one God. Since, therefore, they rob God of that his chief right, we perceive that, by that sacrilege, they trample underfoot all piety and godliness. If, therefore, profane men testified, by that outward sacrifice, that they worshipped the Lord, the God of Israel, alone — let us at this day learn not to transfer the honour rightfully belonging to God to the creatures, but let this honour —that he alone may be called upon — remain wholly and inviolably his, because this, as I have said, is the chiefest and most precious sacrifice that he requires and allows.

Now also Jonah adds that the shipmen vowed vows unto God. This belongs to the giving of thanks, or is a part of thanksgiving. For we know that in vows it has always been the intent, not only of the holy fathers, but also of superstitious hypocrites, both to bind themselves to God and to give him thanks, testifying that they owe, or stand bound, to him both for the preservation of their lives and for any other benefit that has come to them. And this has been the continual course of vow-making in all ages. Therefore, when the shipmen now made vows unto God, certainly they renounced their idols. At first they cried out to their gods, but now they understand that they had cried in vain and without profit, casting their voices abroad in the air to no purpose. Now, therefore, they direct their vows to the true God, because they know that their lives are in his hand.

And from this it is easy to see how foolishly the Sophists at this day heap together all the passages of Scripture which treat of vows, or where mention is made of vows. For they think that, when we condemn their wicked vows, we are utterly overwhelmed and confounded by their vain collection of that very word “vow.” And yet none of us has ever denied, nor do we deny, that it is lawful to make a vow, so long as it is done according to the prescription of the law and the Gospel — that is, so that men do not rashly offer to God whatever comes into their minds, but vow that which is acceptable to him; and again, that they have with them a right and just end for their vows —namely, that they may thereby testify their thankfulness in the sight of God.

But in common vows there are most palpable corruptions, as there also are in the whole religion of the Pope — because they confusedly vow this or that to God, never considering what the Lord requires or allows. One man abstains from eating flesh for certain days; another does not comb his hair for a certain time; another wanders on some pilgrimage. We know that all these things are refused by God. Again, granting that they vow nothing but what is allowed by God, yet it is done in a very corrupt manner, because they wish, by this means, to bind God to themselves — and always that devilish opinion of merit or desert sticks in their minds. Lastly, they never consider what they themselves are able to do, but vow perpetual chastity when incontinence still burns within them — and so we see that, after the manner of the giants, they fight and strive against God himself, while at the same time permitting themselves an unbridled liberty to vow whatever they please.

Let us know, therefore, that as often as Scripture speaks of vows, it holds to these two principles: that vows, because they belong to the worship of God, ought not to be undertaken indiscriminately at the pleasure of men, or as men list, but ought to be reduced and referred to their proper rule — that men bring nothing to God but that which, by his word, they know to be allowed by him; and again, that they keep the right end in view — namely, to declare, by this token, their thankfulness toward God, and to witness that by his benefit they are saved. Even as when the shipmen vowed, they certainly thought no other thing but that God was their deliverer, and testified that, when they safely reached the harbour, they would make it manifest that the God of Israel had had mercy on them. It follows.

[The Text] Verse 17. Now the Lord had prepared a great fish to swallow up Jonah; and Jonah was in the belly of the fish three days and three nights. [Calvin] The things which the prophet here briefly mentions, it is our part to consider more diligently. For this is easily passed over, when in few words we read that Jonah was swallowed by a fish, and remained there for three days and three nights. Yet though Jonah neither amplifies nor sets out, in a rhetorical fashion, the things which we so lightly pass over — nor uses any ornateness of words, but mentions it as though it were a common matter — let us see what the matter itself imports.

Jonah is cast into the sea. He was, before this, not only a worshipper of the true God, but also a prophet, and had faithfully, without doubt, executed his office. For God had not determined to send him to Nineveh but because he had bestowed upon him some notable gifts, and knew also that he was sufficient to undertake so great and weighty a burden. Seeing, therefore, that Jonah had faithfully studied to worship God, and all his life diligently attended upon him — and now, nevertheless, is cast into the sea, as unworthy of the daylight, rooted out from the company of men, subjected to an unusual and unaccustomed punishment beyond what other men sustain, cast, as it were, out of the world, that he might be deprived of the common elements — a punishment which, as is well known, was in time past appointed for parricides, or murderers of their own parents.

When Jonah, therefore, saw himself so handled, what might he think? Again, when he says that he was three whole days in the belly of the fish, certainly the Lord so awakened him that he was troubled with continual disquiet — for he was drowsy when he was swallowed by the fish, but, as though the Lord had violently dragged him to his judgement seat, he suffered continual torment. Continually also he might think: “How am I dealt with? For God kills me not once only, but will give me over to a thousand deaths.”

We see what Job says: that when he is dead he shall be quiet, and free from all miseries. Jonah, without doubt, was always vexed with this grief, that he knew God to be against him, and his mortal enemy. His conscience might tell him: “Thou dealest not now with men, but with God himself, who now persecutes thee, because thou wast a fugitive from his presence.” When Jonah, therefore, of necessity had to recount to himself, after this fashion, the anger of God, this was more grievous to him than a hundred deaths. For Job, and many others in such a case, most earnestly desired to die. But now, because Jonah is not killed, but languishes in continual torment, certainly none of us can comprehend in our minds his griefs — so far is he from uttering those things which, in those three days, might have come into the mind of Jonah. But I cannot make an end of the rest now; I will therefore defer it until the next lecture.

[The Prayer]

Grant, O almighty God, since thou at this time settest forth unto us thy holy prophet as a fearful example of thy wrath against all who are disobedient and rebellious against thee: grant, I say, that we may learn so to submit all our senses and affections unto thy word, that we refuse nothing that pleases thee, but that we may learn so to live and die unto thee, that we may wholly depend upon thy will, and imagine nothing but that which thou, by thy word, hast testified to be acceptable unto thee, or allowed by thee —so that we may march under thy guidance, and all our life long obey thy word, till at length we may come to that blessed rest which is purchased for us by the blood of thine only-begotten Son, and laid up for us in heaven through the hope of the Gospel of the same Christ. Amen.