Lecture 5

Lecture 5

[CALVIN] IN THE LAST lecture we began to expound the last verse of the first chapter, where Jonah said that a fish was prepared by the Lord. We said that it could not otherwise be, but that Jonah, while he was in the belly of that fish, felt the most grievous torments — as though he were now appointed to eternal death, so long, I say, as he was deprived of the taste of God’s grace. Which thing shall again be more clearly declared in his canticle, or psalm.

But now one question is to be handled by us: whether God created, at that time, the fish which received Jonah. For so much does that saying — that God “prepared” a fish — seem to suggest. For if the fish had, at that time, simply been swimming in the sea, the prophet might have used another word, as thus: “the Lord caused the fish to meet him,” or “the Lord sent a fish” — for so Scripture is accustomed to speak. But here the fish is said to have been “prepared.”

But this doubt may be resolved thus: that although God did not create the fish at that time, yet he disposed it to this use — because we know that it was not a natural thing that a fish should swallow Jonah, and, further, should keep him unharmed in its belly for three days and three nights. I therefore refer what is here spoken of the fish being “prepared” to the preservation of Jonah. And it is certain that there are some such fish as are able to swallow men whole. Guillaume Rondelet, who wrote a book on the fishes of the sea, gathers by probable reason that it was a fish called the Lamia. He himself had seen a fish of that kind, of so large a belly and broad a mouth that it might easily swallow a man whole, and says also that there was once found, in the belly of that fish Lamia, an armed man.

Therefore, as I said, either a whale, or a Lamia, or some fish unknown to us, may devour a whole man — but he who is thus swallowed does not live in the belly of the fish. Therefore Jonah, that he might note the miracle, says that this fish was prepared by the Lord, because he was received into the belly of the fish as into a friendly harbour, or lodging. For although he did not rest in mind, yet in body he was as safe as if he had walked on dry land. Since, therefore, contrary to the order of nature, the Lord preserved his prophet there, it is no marvel that he says the fish was prepared by the Lord.

Now I come to the second chapter.

Chapter 2

[The Text] Verse 1. And Jonah prayed unto the Lord his God out of the belly of the fish.

Verse 2. And he said: I cried, by reason of mine affliction, unto the Lord, and he heard me; out of the belly of the grave I cried, and thou heardest my voice.

[Calvin] When Jonah says that he prayed out of the inward parts of the fish, he first shows with what fortitude of mind he was endued. For then he took to himself a new mind — because, when he was at liberty, he thought that he might, after a sort, mock God; he was a fugitive from the Lord. But now, when he is shut up in outward miseries, he begins to pray, and, of his own accord, sets himself in the sight of God. This is a change, or alteration, worthy of note. And hence we gather how greatly it is expedient for us to be drawn back with chains, and to be held, shut up in fetters, as it were —because, when we are at liberty, we straightway stray abroad without measure.

Jonah, when he was at liberty, grew wanton, as we have seen — but now, when he perceives that he is fast bound by the violent hand of God, he changes his mind, and prays out of the belly of the fish. And this circumstance also is to be marked by us, for the words sound as if he should say that he prayed out of the very depths of hell. But how could it be that he then directed his prayers unto God, by whose hand he saw himself so severely punished? For God dealt with him most severely. Jonah was, after a sort, driven toward eternal destruction, for the belly of the fish, as we shall hereafter see, was as the belly of hell, or the grave. And yet, in this desperation, Jonah gathers his spirits to himself, and takes courage, and finds within himself the right way unto God — this is a wonderful, and almost incredible, example of faith.

Let us therefore learn to weigh well what is here said: that when the Lord punishes us harshly, that is a lawful and fit time to pray. But we know how the greater part of people despair, and are not accustomed to offer their prayers to God except when their minds are at ease. But God himself chiefly invites us to himself when we are brought to the greatest extremity. Let us, therefore, remember what Jonah tells of himself — even that he cried unto God out of the very depths of hell. And withal he also confirms that his prayer proceeded from true faith, for he does not simply say that he prayed unto the Lord, but adds “his God.” He speaks earnestly and very deliberately. Well — Jonah, though he were not only like a dead man, but almost condemned, yet persuaded himself that God, notwithstanding all this, would be merciful unto him, if he fled for succour unto him.

We see, therefore, that Jonah did not merely, as hypocrites are accustomed, have the name of God in his mouth when oppressed, but prayed seriously, because he was persuaded that God would be merciful unto him. Now it is to be marked that the prayer of Jonah was not uttered, in these very words, at the time — but Jonah, while he was in the belly of the whale, meditated within himself these thoughts. In what manner he was affected, he declares in this canticle, and we shall certainly see that he was drawn every way — as, in temptations, it must needs be that our minds are moved hither and thither. For the servants of God do not enjoy victory without great struggle — we must, therefore, play the soldier, and that valiantly, that we may win the victory.

Jonah, therefore, in this canticle, shows that he was tossed with great disquiet and sharp torments — but withal he shows that this principle was steadfastly fixed in his mind: that God must be sought, and again, that he does not seek him in vain, because God is always ready to help those who are his, as often as they cry unto him. And therefore he says: “I cried unto the Lord when I was in trouble, and he answered me.” There is no doubt that Jonah, after he came out of the belly of the whale, related what had happened to him, and gave thanks to God. This first verse, therefore, contains two parts: first, that Jonah, in his distress, fled for succour unto God; the second part contains a thanksgiving for the fact that, marvellously, and contrary to all fleshly expectation, he was delivered.

“I cried,” he says, “in my affliction unto the Lord; I cried out of the belly of hell, and thou heardest my voice.” Jonah, as we shall hereafter see, not without great struggle, directed his prayer unto God — he wrestled with many difficulties, but however many impediments concurred, yet he went forward, and did not cease from prayer.

Now he also declares that he did not pray in vain — for, that he might the more fully set forth the grace of God, he says, “out of the belly of the grave.” He used the word “affliction” in the first part of the verse, but here more clearly expresses how notable and memorable was the benefit of God, that he escaped safe out of the belly of the whale — because that same belly of the fish was as the belly of the grave. The Hebrews call the grave Sheol, from the corruption that is in it. The Latin translators have almost everywhere rendered it “hell” — and sometimes Sheol is indeed taken for hell itself, the state of the reprobate, whereby they perceive themselves condemned in the sight of God; but more often it is taken for the grave, which sense I gladly keep in this place — that the fish was like the grave.

But he signifies that he was so enclosed in the grave that there appeared no way out. What is “the belly of the grave”? Even the most inward and deepest part of the grave. And when Jonah was in this state and case, he says that he was heard by the Lord. And here again it is worth repeating what I lately touched upon — that Jonah, although in most grievous temptation, was not so oppressed that his prayer failed to reach the presence of God. He prayed, therefore, and not merely prayed, but he also expresses his vehemence and earnestness when he says that he cried, and made a loud outcry — and there is no doubt that sheer necessity wrested from Jonah these grievous complaints. But however the matter stood, he did not howl as unbelievers are wont, who feel their sins and complain enough of them, yet pour out vain wailings to no purpose. Jonah here distinguishes himself from them, saying that he cried out and called unto God. Now it follows.

[The Text] Verse 3. For thou hadst cast me into the deep, in the midst of the seas, and the floods compassed me about; all thy billows and thy waves passed over me.

[Calvin] I read this passage as follows — that Jonah here, for the sake of amplification, declares his own condition. It was surely a great thing to cry unto God out of the belly of the fish; but it was a far more difficult thing to lift up his mind to prayer when he might well reckon that God was his enemy and set against him. For grant that he might call upon God even when cast into extreme dangers — yet when it came into his mind that whatever evil he suffered was laid upon him from above, because he had endeavoured to flee from the calling of God, how could he pierce through with prayer even unto the heavens, when such a hindrance stood between?

We see, then, to what end his words tend, when he says: “But thou hadst cast me into the deep, even into the midst of the sea; the floods compassed me; all thy waves and billows passed over me.” Briefly, here Jonah shows what grievous temptations were laid upon him while he endeavoured to think upon prayer — for this came first into his mind, that God was his utter enemy. For Jonah never reckoned that he was cast into the sea merely by the mariners and the rest, but his mind was wholly fixed upon God. This is the reason why he says, “Thou, Lord, hadst cast me into the bottom, into the very heart of the sea” — and again, “thy billows and thy waves,” etc. Here he has no regard to the nature of the sea, but, as I have said, sets all his senses upon God alone, and acknowledges that he has to do with him — as if he should say: “Thou, O Lord, dost put me to flight, or drive me away in persecuting me, and yet I approach unto thee. Thou, in fearful fashion, dost show that thou art offended, and yet I beseech thee — so far are these terrors from driving me from thee, that, as though pricked forward, I come willingly unto thee, because there is nowhere else for me any hope of salvation.”

Now, therefore, we see the force of this antithesis, or opposition, when Jonah sets that terrible punishment which he sustained against his prayer. Now let us go forward.

[The Text] Verse 4. Then I said: I am cast out of thy sight; yet I will look again toward thy holy temple.

[Calvin] In the first part of this verse, Jonah again confirms what I have said — that when he would pray, not only was the gate shut against him, but that there were, as it were, mountains in his way, so that he could not aspire with his prayers unto God. Nor does he regard only the state he was in, but rather chiefly he marks the cause — even that he had provoked the anger of God upon himself. And therefore he says: “I said, I am cast out from the sight of thine eyes.”

Some coldly expound this place thus — that he was merely expelled from his own country, lest at any time he should behold the temple. But I doubt not that Jonah here means that he suffered utter torment, as though all hope of pardon were cut off from him. “What?” he thinks, “shall I yet hope that the Lord will be merciful unto me? It is not to be hoped for.” This, therefore, is the “casting out” of which he speaks. For God is said to drive us from his sight when he forbids us all access unto him. And therefore Jonah thought himself altogether alienated from God.

If any object that then his faith was quite extinguished, the answer is ready: that in the struggle of faith there are many inward conflicts, when one thought comes into place, and another meets it in opposition — for otherwise there would be no trial of our faith except in this inward conflict. For if, with quiet minds, we could think with certainty that God is merciful unto us, what proof of our faith would there be? But when the flesh tells us that God is against us, and that there is now no hope of pardon any more, then at length faith begins to raise its shield against this, and drives away that assault of temptation, and conceives hope of grace — however much, for a time, the Lord may seem displeased. Then, I say, is faith truly tried.

Such, therefore, was the state of Jonah. For according to the imagination of his flesh, he thought himself altogether cast off by God, so that in vain might he come unto him. Well — Jonah, then, who had not yet put off flesh and blood, could not immediately conceive the favour of God, but these difficulties arose against him.

The latter part of the verse is variously expounded by interpreters. Some render it negatively: “I will not look toward thy holy temple” — but the words will not admit this interpretation. The Hebrew particle here signifies, among other things, “but,” or “yet, notwithstanding”; it also signifies “truly, certainly”; sometimes it is taken for “perhaps, doubtfully.” The greater part of interpreters translate it: “But I will look toward thy holy temple” — as though Jonah here corrected that diffidence of which he had lately spoken, as the faithful always do, when they find themselves carried away into any doubt. As if to say: “What? Wilt thou, for this, cast away all hope, seeing that God will be at peace and reconciled with thee, if thou come unto him?”

Interpreters think that here is a figure called epanorthosis, that is, a retraction — because Jonah here changes his sentence, and recants the false notion he had first taken from the imagination of his flesh. For he first said that he was cast out from the face of the Lord, and now, according to these interpreters, he repels that temptation, and says: “But yet I will see thy holy temple; although I now see myself cast out from thee, yet shalt thou at the last receive me into favour.”

We might, nevertheless, without any alteration, so expound this verse that it should stand complete: “At the least — or yet — I shall see thy holy temple.” In this manner, as a kind of wish, might the future tense be taken, as the Hebrews are accustomed to use the future tense both when they pray, and when they wish for something. Well, therefore, this sense will also agree — that Jonah, still wavering, prays thus: “Yet, or at the least, Lord, I will add this — that I may see thy holy temple.” But because the former interpretation which I gave is the more probable one, I will not contend further.

Whatsoever it be, we see that Jonah did not wholly despair, although the imagination of the flesh pricked him forward toward desperation —because, by and by, he turned his words unto God. For those who murmur against God tend rather to speak of him in the third person, as turning away from him. But Jonah here sets God before his eyes: “I am cast away,” he says, “from thy sight.” He does not argue or debate the matter with God, but declares that he still seeks God, however much he thinks himself far cast off.

And then he adds: “At the least I will yet again see thy holy temple.” Whereas he speaks of the temple, there is no doubt that he set before himself the temple of God in Jerusalem, as the substance of his faith. For when he was cast down, he gathered together all those things which might seem able to establish and raise up his hope — for he was circumcised, he was a worshipper of God according to knowledge, he had been brought up in the law, he was practised in its sacrifices; under the name of the temple, therefore, he comprehends all these things. Briefly, we see how he animates himself in this extreme danger and necessity.

And this admonition is profitable — for, while we see all passage or entrance unto God shut up against us, there is nothing more profitable than to call to mind that, from our first infancy, he has adopted us, and again, that he has manifested his grace by many signs — chiefly that he has called us, by the Gospel, into the fellowship of his only-begotten Son, who is our life and salvation; and again, that he has confirmed this grace both by baptism and by the Lord’s Supper. When, therefore, these things come to mind, we shall be able to break through all impediments by our faith. Now let us go on.

[The Text] Verse 5. The waters compassed me about, even to the soul; the depth closed me round about, and the weeds were wrapped about my head. Verse 6. I went down to the bottom of the mountains; the earth with her bars was about me forever; yet thou hast brought up my life from the pit, O Lord my God.

[Calvin] Here, in many words, Jonah recounts how many things might occur which could overwhelm his soul with terror, and might withdraw him from God, taking away all desire for prayer. But this must always be kept in memory, as we have said — that he had to do with God. And truly this is worth marking, what the prophet David says in Psalm 39: “Thou, nevertheless, hast done it.” For after he had complained of his enemies, he then turned his mind again unto God, saying, as it were: “What am I doing? What good do I get from these complaints? For men do not only trouble me, but thou, O Lord, hast done it.”

So Jonah here always sets before his face the wrath of God, because he knew that no such misery could fall upon him except for his sins. He therefore says that he was compassed about, and again that he was closed in by the deep — but at length he adds that God caused his life to ascend out of the pit. Whereby all these circumstances tend to this: that Jonah could not, without great marvel, have access unto God, when by all means his life was oppressed — when he says that he was compassed by the waters even unto the soul, I understand that he means the waters were deadly to him, for other expositions are of little worth or are forced. The Hebrews say that men are pained “even to the soul” when their lives are in danger, and the Latins likewise say that the heart, the entrails, or the very bowels are wounded. And so in this place: “the waters compassed me about, unto the soul”; again, “the depth encloses me.”

Some translate the word as “sedge,” others as the herb “alga,” which has leaves like lettuce; others translate it “bulrush” — but all come to the same sense. Certain it is that the Hebrew word signifies a kind of sedge — some even think the Red Sea was so named because it is full of much sedge and bulrushes, and that “rushes” take their name from their quickness to rot. But what Jonah means is plain — that the weeds were fast wrapped about his head, that is, the weeds grew over his head. For it is difficult to expound it, as some do, of the head of the fish.

But Jonah speaks metaphorically when he says he was enwrapped in the sedge, because there is no hope when a man is entangled in sedge at the bottom of the sea — for how should he escape destruction, being, as it were, bound fast in the sea? Metaphorically, therefore, Jonah means that he was so submerged in the deep that he could by no means escape from thence, except by the incredible power of God. In the same sense he also says, “I went down even to the bottom of the mountains.” He speaks of the mountains which border upon the sea, as if he said that he was not only cast into the midst of the sea, but so overwhelmed that he was fixed fast, as it were, at the very roots of the mountains. All these tend to this end — that there might be no hope of escape, except God should reach him his hand from heaven, and deliver him by a strange and incredible example.

He says that “the earth with her bars was about him.” By this manner of speech he gives us to understand that he was shut up as though the whole earth were like a gate. We know what manner of bars the bars of the earth would be, if we grant it any bars at all. For if a gate is shut fast by bars, we know what a great portion of the earth that is; and if we imagine the earth itself to be the gate, what manner of bars must there be! It is even as if Jonah should say that he was shut off from this life, as though the earth were set against him, so that he should never again escape to see the light of the sun. “The earth,” therefore, he says, “was set against me, and that forever.”

Afterward he comes to thanksgiving, saying: “But thou, O Lord my God, hast made my life to ascend out of the pit.” After Jonah had used this long description, that he might declare that he had not merely died once, but had been oppressed by many and diverse deaths, here now he adds a thanksgiving, because he was delivered by the Lord. “Thou,” he says, “O Lord my God, hast caused my life to ascend.” Now again he confirms what I have already said once — that he did not pour out frivolous prayers unto God, but prayed with a serious and faithful affection. For he would never have called the Lord “his God” unless he had been so persuaded of the fatherly love of God that he might hope for certain and sure salvation at his hands. Therefore he says, “Thou, O Lord my God” — he does not say “hast delivered me,” but “hast brought my life out of the grave, or pit.” Jonah, therefore, here being revived, testifies that he was, by the help of God, not merely delivered from extreme danger, but was raised up from the dead, by a certain form of resurrection. To this, therefore, belongs this saying, that his life was brought out of the sepulchre, or from very corruption itself. It follows.

[The Text] Verse 7. When my soul fainted within me, I remembered the Lord; and my prayer entered into thy holy temple.

[Calvin] Here Jonah, in one verse, sums up what he had first said — that he was afflicted with the most grievous torments, yet was not so dismayed but that he always conceived some taste of the favour of God, whereby he might be encouraged to pray. For first he confesses that his soul felt a certain kind of faintness, or was wrapped up in woeful and perplexing thoughts, so that of his own nature he could not unravel himself from them.

As touching the word itself — the Hebrew word here signifies “to cover”; it also signifies, in the reflexive form in which it is here used, “to faint.” But the former sense may well be kept — that his soul wound itself up together, as in Psalm 102, “the prayer of the afflicted,” where, in his misery, he gathers himself together and prays. Those who expound it as “to multiply prayers” are void of all reason. I therefore doubt not that Jonah here means either that he was overwhelmed with a certain faintness of mind, or else that he was so perplexed that he could mount up unto God only by a violent effort. Whatever it be, he would, by this word, express the perplexity of his mind.

Therefore, when we ponder in our minds diverse imaginations, and remain, as it were, fast bound in utter danger, then is our soul said to tumble or roll itself up and down within us. And when the soul thus wraps itself up together, all the thoughts of the perplexed man fall down upon him. We seek to ease ourselves when we turn over diverse imaginations, but whatever we endeavour to divert elsewhere presently redounds upon our own heads, and so our soul winds itself up together upon us.

Now we know what Jonah means in the first part of this verse: “while my soul gathered itself up together,” or “fainted within me.” Then he says, “I remembered the Lord.” By this we gather that Jonah was not victorious without great difficulties, even to the fainting of the soul, as we have said — this is one thing. In the meantime we gather again that he was never so oppressed by temptations but that he sought the Lord, at the least, with his prayers. This principle, therefore, Jonah held fast — that God is to be sought, although for a time he handled him so harshly and severely. For that remembrance of which he speaks proceeds from faith.

The wicked also remember God, but are thereby sorely terrified, because they find him a terrible judge — indeed, as often as mention is made of God, they conceive nothing else but destruction. But Jonah applies the remembrance of God to another end — that with some comfort he might ease his cares and griefs. For it follows immediately that his prayers pierced, or entered in, even unto God.

We see, therefore, that Jonah so remembered his God that with faith he acknowledged that God would be merciful unto him. And from this proceeded his desire to pray. Now, that he says his prayer entered into the temple, there is no doubt that he alludes to the rites of the law. For the Jews were accustomed to turn themselves, whenever they prayed, toward the temple — and this ceremony was not superstitious, for we know that a doctrine had been set before them which invited them to the sanctuary and the ark of the covenant. Since, therefore, this was the practice under the law, Jonah says that his prayer went in unto the temple of God — because the temple was a visible token whereby the Jews might conceive that God was among them: not that they might, with a wicked imagination, fasten or join God to the outward signs, but because they knew that these helps were not given to them in vain.

In this manner, therefore, Jonah not only remembered his God, but also called to mind the signs in which he had all his life long exercised his faith, as we said of late. For those who take “temple” to mean “heaven” stray altogether from the mind of the prophet. I know very well that heaven is sometimes called the temple, but that sense does not agree here with this passage. Jonah means, therefore, that although he was farthest from the temple, yet God was near at hand to him — for he did not cease to make his prayer unto that God who had manifested himself in the law he had given, and who would be worshipped at Jerusalem, and who willed that the Ark of the Covenant should be a testimony of his presence, so that the Jews might call upon him with sure faith, and not doubt that he was in the midst of them, since they had there a visible dwelling-place.

[The Prayer]

Grant, almighty God, seeing that thou hast once declared such a notable display of thine immeasurable power in thy servant Jonah — that when he was sunk down almost even unto hell itself, yet thou didst raise him up unto thee, and with such firm constancy didst sustain him, that he ceased not to pray and cry unto thee — grant, I say, that in the temptations wherein it is necessary for us daily to be exercised, we may raise up our minds on high unto thee, and again that we may not cease to believe that thou art at hand unto us, even when there appear manifest signs of thine anger toward us. And also grant that, when our sins thrust themselves before our sight, which might cast us into despair, we may yet strive constantly, and never depart from the hope of thy mercy, until we, having ended all our struggles, may at length freely and with open mouth give thanks unto thee, and celebrate thine immeasurable goodness, whereof we daily have experience — until we, being led along through daily trials, may come at last into that blessed rest which is laid up in heaven for us through Christ our Lord. Amen.