John Calvin Commentary Jonah 1

As I have previously observed, Jonah seems here indirectly to imply that he had been previously called to the office of a teacher; for it is the same as though he had said that he composed this history as a part of his regular duties. The word of God then was not for the first time communicated to Jonah when he was sent to Nineveh; but it pleased God, when he was already a Prophet, to employ him among other nations.

It might have been, then, that he was sent to Nineveh so that the Lord, being weary of the obstinacy of His own people, might provide an example of godly teachableness from a pagan and uncircumcised nation, in order to make the Israelites more inexcusable. They professed true religion and boasted of being a holy people; circumcision was also a symbol and pledge of God’s covenant to them. Yet they despised all the prophets, so that their teaching among them was entirely useless.

It is therefore probable that this prophet was taken away from them so that the Ninevites, by their example, might magnify Israel’s sin. For in three days, they turned to God after Jonah had preached to them. But among the Israelites and their kindred, he had accomplished nothing over a long period, even though his authority had been sufficiently confirmed—and this, as we have already said, was in their favor. For Jonah had predicted that the kingdom of Israel would continue to stand; and however much they deserved to perish, yet the Lord fulfilled what He had promised by the mouth of His servant. They should, therefore, have embraced his doctrine, not only because it was divine, but especially because the Lord had been pleased to show His love to them.

Indeed, I do not doubt that the ingratitude of the people was in this manner arraigned, since the Ninevites repented at the preaching of Jonah, and that for a short time, while the Israelites continually hardened themselves in their obstinacy. And therefore some have refinedly interpreted that passage in Matthew 12:39-41, This perverse generation seeketh a sign, and a sign shall not be given to it, except the sign of Jonah the Prophet, as if this implied that the Gospel was to be preached to the Gentiles, because Jonah was taken away from his own nation and was given as a teacher to foreign and pagan nations.

They therefore suppose that this should be understood as a prophecy concerning the future call of the Gentiles, as though Christ had said that He would later go to the Gentiles, after having found the wickedness of the chosen people beyond recovery. But as Christ expressly applies this comparison, we should not apply His words arbitrarily.

He indeed confines the comparison to one particular thing, that is, As Jonah had been three days in the whale’s bowels, so also He would be three days in the bowels of the earth; as if He had said that in this He would be like Jonah, for He would be a Prophet restored to life.

And this was said intentionally by Christ, because He saw that He was despised by the Jews, and that His labors were in vain: “Since you now do not hear Me, and consider Me as nothing, know that I will afterward be a new Prophet, even after My resurrection; so at last I will begin to speak more effectually both to the Jews and to the Gentiles, as Jonah converted Nineveh, after having returned again to life.” This, then, is the straightforward meaning of the passage.

Hence Jonah was not a type of Christ because he was sent to the Gentiles, but because he returned to life again, after having for some time exercised his office as a Prophet among the people of Israel. Those, then, who say that his departure was a token of the call of the Gentiles, indeed present what is plausible, but it seems to be supported by no solid reason; for it was in fact an extraordinary thing.

God, then, had not yet openly shown what He would do at the coming of Christ. When Naaman the Syrian was converted to the faith (2 Kings 5:15), and a few others, God changed nothing in His ordinary ways: for there always existed the special call of the race of Abraham, and religion was always confined within the ancient limits; and it always remained true that God had not done for other nations as He had for the Jews, for He had revealed to them His judgments (Psalms 147:20). It was therefore God’s will that the adoption of the race of Abraham should continue unaltered until the coming of Christ, so that the Jews might excel all other nations, and differ from them through a freely given privilege, as the holy and elect people of God.

Those who adopt the contrary opinion say that the Ninevites were converted to the Lord without circumcision. This is true, but I do not know whether what is mentioned later was a true and legitimate conversion; and of this, if the Lord is willing, I will speak again more fully. However, it seems more probable that they were induced by the prophet’s reproofs and threats humbly to plead against the impending wrath of God. Therefore, God forgave them on that occasion; what happened later is not clear.

It is certainly not probable that the whole city was converted to the Lord, for soon after, that city became extremely hostile to both the Israelites and the Jews; and the Church of God was continually harassed with slaughters by the Ninevites. Since this was the case, there is certainly no reason to think that they had truly and sincerely repented. But I postpone a full discussion of this subject until we reach another passage. Let us now continue with our text.

Arise, go to Nineveh, to that great city. Nineveh is called a great city, and not without reason; for it was in circumference, as profane writers say, 400 stadia: and we will see that Jonah was three whole days in going through the squares and streets of the city.

It therefore follows that it was a very large city, and all acknowledge this. Profane writers call it Ninus, and say that it is a name derived from its founder; for it was Ninus, the son of Betas, who built it. But more correct is their opinion, who think that נינוה Ninue, is a Hebrew word: and therefore what Herodotus and Diodorus, and others of the same class, say, is certainly fabulous, both as to the origin of the city and as to the whole progress of the kingdom, and their legends can easily be disproved by testimonies from Holy Scripture.

It is at the same time acknowledged by all that Nineveh was a very large and a well-fortified city. Babylon was later built by Semiramis, who had been the wife of Betas: after her husband’s death she wished to show that she also excelled in intellect and diligence, and that she possessed wisdom considered exceptional.

But with regard to the founder of Nineveh, it is certain that the city was first built by Asshur: whether it was enlarged by Ninus, I do not know: this, then, I leave as uncertain; for I do not wish to contend about what is doubtful. But it is certain, from what Moses has said, that the founder of this city was Asshur (Genesis 10:11).

As to the size of the city, even if profane writers had not said a word, the testimony of Jonah should be sufficient for us. Now, since he is commanded to go and proceed to Nineveh, the Lord gives him some hope of success. He indeed worked effectively by the hand of His servant, Nahum; who, though he continued at home, yet prophesied against the Ninevites; but with a different view, and for another purpose.

For as the people were then greatly distressed, and saw the kingdom or monarchy of Assyria in a flourishing state, they must have despaired, had not some comfort been given to them. Therefore Nahum showed that God would be a judge against the Ninevites; that though He for a time favored and spared them, there was still impending over them the dreadful judgment of which he speaks.

Nahum, then, was not given as a teacher to the Ninevites, but was only a proclaimer, so that the Jews might strengthen their faith by this comfort—that they were not entirely rejected by the Lord, as He would at some point avenge their wrongs. The case with Jonah was different: for he was sent to the city itself, to exhort the Ninevites to repent.

Now the Lord, by speaking expressly of the size of the city, intended to fortify him, so that he would not be frightened by the splendor, wealth, and power of that city: for we know how difficult it is to undertake great and arduous tasks, especially when we feel ourselves lacking strength.

When we have to deal with many and powerful adversaries, we are not only debilitated, but our courage completely vanishes. Therefore, lest the greatness of Nineveh should fill Jonah with terror, he is here prepared and armed with resolve. “Go then to Nineveh, and do not let the power of that monarchy prevent you from fulfilling what I command you; which is, to show the Ninevites their sins, and to denounce destruction on them, if they do not repent.”

We now understand, then, why Nineveh was called a great city: for if it had not been for the reason just stated, it would not have been necessary that this should have been said to Jonah. The Israelites, I do not doubt, knew well that it was a large city, and also possessed strength and a large number of men: but the Lord intended to set before His servant what might have been a hindrance to him in the discharge of his office; Go then to this great city. In short, God designed in this way to test Jonah, whether he would prefer His command to all the obstacles of this world.

And it is a genuine proof of obedience when we simply obey God, however numerous the obstacles which may meet us and may be suggested to our minds, and though no escape may appear to us; indeed, when we follow God, as if with closed eyes, wherever He may lead us, and do not doubt that He will add strength to us, and also extend His hand, whenever necessary, to remove all our difficulties.

It was then the Lord’s purpose to deal in this way with Jonah; as if He had said to him, “Remember who I am, and be content with My authority; for I have ready at hand all resources; when anything stands in your way, rely on My power, and execute what I command you.” This is the import of the passage.

Whenever, then, God demands any service from us, and we at the same time see that what fulfilling our duty demands is either difficult or apparently impossible, let this come to our minds: that there is nothing in the whole world that should not yield to God’s command. We shall then gather courage and confidence, nor will anything be able to divert us from our duty and a right course, though the whole world were fighting against God.

It now follows, Cry against her; for ascended has their wickedness before My presence. Cry, He says, against her: it was an unpleasant undertaking to cry out against her immediately at the beginning. We indeed know that men take pride in their power: and as there was then but one monarchy in the world, the seat of which was at Nineveh, a teacher could hardly expect to obtain a patient hearing, though he excelled in graciousness of manner, and had acquired reputation, and brought an agreeable message. But Jonah was a foreigner, one unknown, and lacking authority; and even more, he was immediately to denounce destruction on the Ninevites, to cry aloud, to reprove, to make a forceful proclamation, to threaten. How difficult was all this? We therefore see how hard a command it was when God charged His Prophet to cry against Nineveh.

It is now added, For their wickedness has ascended to Me. By this clause God strengthens His servant Jonah; as if He said, “You will not, as an individual, have to contend with them, but I appoint you as My herald, to summon them to My tribunal.” And no doubt it must have greatly encouraged Jonah, that he had not to deal with the Ninevites as an individual, but as the messenger of God: and it might also have had an influence on their minds, to know that though no mortal inflicted punishment for their crimes, they still could not escape the vengeance of God.

This, then, is the reason why the Lord here declares that He would be the judge of Nineveh. And at the same time He reminds us, that though the Ninevites congratulated themselves, and also gained the plaudits of the whole world on account of their power, yet all this was of no importance, because their wickedness and iniquity had ascended to heaven. When therefore we are reproved, there is no reason that we should turn our eyes here and there towards men; we should immediately present ourselves to the scrutiny of God; indeed, we ourselves should undertake that voluntary examination which God requires. By so doing, we shall not feed our vices by foolishly deceiving ourselves, as hypocrites do, who always look around them to the right hand and to the left, and never raise up their thoughts to heaven. Let us continue—

Jonah now relates how he sought hiding places, so that he might withdraw himself from the service of God; not that he deceived himself with such a crude notion that he would no longer be under the power of God after having crossed the sea, but he intended to shun, as it were, the light of this present life by going to a foreign country. He was, no doubt, not only in a disturbed state of mind when he formed such a purpose but was utterly confused.

It may be asked why Jonah thus avoided the command of God. The Jews, indulging in superficial trifles in divine things, say that he feared lest, when he came to Nineveh, he should be deprived of the prophetic spirit, as though he were not in the same danger by crossing the sea: this is very frivolous and childish. Furthermore, they blend things of no weight when reasons sufficiently important present themselves to us.

First, it was a new and unusual thing for Prophets to be drawn away from the chosen people and sent to heathen nations. When Peter was sent to Cornelius (Acts 10:17), though he had been instructed about the future call of the Gentiles, he still doubted; he hesitated until he was, as it were, forcibly driven by a vision.

What then must have come to the mind of Jonah? If Peter's mind was disquieted on account of only one man, so that he thought it an illusion when he was sent as a teacher to Cornelius, what must Jonah have thought when he was sent to such a populous city?

Therefore, novelty, doubtless, must have violently shaken the courage of the holy Prophet and induced him to go elsewhere, as one lacking understanding. Again, doubt might have had an influence on him: for how could he have hoped that a people, who were notorious for their licentiousness, would be converted?

He had indeed previously experienced the hardness of the chosen people. He had been faithfully engaged in his office; he had omitted nothing to confirm the worship of God and true religion among the people of Israel, but he had effected little. And yet the Jews had been called from the womb.

What then could he hope when the Lord removed him to Nineveh? For unbridled licentiousness ruled there; there was also extreme blindness; they had no knowledge of divine worship. In a word, they were sunk in extreme darkness, and the devil reigned there in every way. Doubt, then, must have broken down Jonah's spirit, so that he disobeyed God's command.

Furthermore, the weakness of the flesh must have hindered him from following his legitimate call: “What then? Even this: I must go to the chief city of that monarchy, which currently treads the whole earth under its feet. I must go there, an obscure and despised man; and then I must proclaim a message that will excite the greatest hatred and instantly kindle the minds of men into rage. And what must I say to the Ninevites? ‘You are wicked men; God can no longer endure your impiety; therefore, a dreadful vengeance is near at hand.’ How will I be received?” Jonah then, still being surrounded by the infirmities of the flesh, must have given way to fear, which dislodged the love of obedience.

And I have no doubt in my own mind that Jonah discussed these things within himself, for he was not a log of wood. And doubtless, as I have already said, it was not for no purpose that he mentions that the city was great. God indeed sought to remove what might prove a hindrance, but Jonah, on the other hand, reasoned thus: “I see that I am to have a fierce contest; indeed, that such a number of people will fall on me, enough to overwhelm me a hundred times, as the Lord has not in vain foretold me that the city is great.” And though he might have had some hope, if they had been chastised, that they would give God His due honor, yet he confesses that this hindrance came to his mind, which prevented him from proceeding in the course of his calling.

Therefore, doubt, as well as the fear of the flesh, made Jonah stumble, and novelty also, as I have already said, must have perplexed him, so that he preferred to go down, as it were, to the grave, rather than undertake an office which apparently had no reason in its favor.

For why were the Prophets sent, except to achieve something by their labor and to bring forth some fruit? But of this Jonah had no hope. Some authority was also allowed the Prophets; at least they were allowed the liberty of teaching. But Jonah thought that all entrance was closed to him. And furthermore, Jonah thought that he was opposing the covenant of the Lord, who had chosen one people only. He also thought that he was, as it were, fixed to his own land, as he was appointed a Teacher in his own country; therefore, he could not move elsewhere without feeling great repugnance.

I therefore think that Jonah disobeyed the command of God, partly because the weakness of the flesh was a hindrance, partly because of the novelty of the message, and partly because he despaired of fruit or success in his teaching.

But he doubtless transgressed grievously: for the first rule, regarding all our actions, is to follow the call of God. Though one may excel in heroic virtues, yet all his virtues are mere fumes, which shine before the eyes of men, unless the object is to obey God. The call of God then, as I have said, holds the first place regarding the conduct of men; and unless we lay this foundation, we are like one who would build a house in the air.

Then the whole course of our life will be disordered, unless God presides over and guides us, and raises up over us, as it were, His own banners. Since Jonah then subverted the first and only firm foundation of right conduct, what could have remained for him? There is then no reason for us to extenuate his fault, for he could not have sinned more grievously than by forsaking God, in having refused to obey His call: it was, as it were, to shake off the yoke; and this he himself confesses.

Therefore, those who wish to be his apologists write very childishly, since he twice condemns himself: Jonah rose up to flee from the presence of Jehovah—to go to Tarshish from the presence of Jehovah. Why does he repeat, a second time, “from the presence of Jehovah”? He meant, no doubt, to express his fault more distinctly here; and the repetition is indeed very emphatic. And it also clearly proves that it was not a slight offense when Jonah went elsewhere when he was sent to Nineveh.

He could not, indeed, have departed from the Lord, for God fills heaven and earth; and, as I have said already, he was not captivated by such a crude error as to think that, when he became a fugitive, he was beyond the reach of God’s hand. What then is it to flee from the face of Jehovah, except it is that which he here confesses: that he fled from the presence of God, as though he wished, like runaway servants, to reject the government of God? Since Jonah was carried away by this violent temptation, there is no reason why we should now try, by some vain and frivolous pretenses, to excuse his sin. This is one thing.

With regard to the word Tharsis, or Tharsisa, I do not doubt that it means Cilicia. There are those who think that it is the city Tarsus, but they are mistaken, for it is the name of a country. They are also mistaken who translate it as “Sea,” for Jonah intended not only to go to sea but also to cross over into Cilicia, which is opposite the Syrian Sea. But the Jews called that the Sea of Tarshish, as it appears from many passages, because there was very frequent sailing to that place. Since that transmarine country was more known to them than any other, and as they carried their merchandise there and in turn purchased their goods, they called that the Sea of Tarshish, as is well known, it being near it.

Jonah then intended to flee into Cilicia when the Lord would have sent him to Nineveh. It is said that he rose up to flee, and then, that he went down to Joppa, that he found a ship there which was crossing over to Tarshish, that he paid the fare, that he went down into the ship to go with them into Cilicia: now by all these expressions Jonah intimates that he was wholly fixed in his purpose, and that it was necessary for him to be brought back by a strong hand, for he was touched by no repentance during his journey.

Many things may indeed come to our minds when the call of God appears too burdensome to us. There is none of us, when service is to be performed to God, who does not turn this and that over in his mind: “What will be the outcome? How will you reach the place where you expect to be? See what dangers await you.”

For Satan always comes forward whenever we resolve to obey God; but we are to struggle in this case and then repel what we see to be contrary to our calling. But Jonah shows that he was obstinately fixed in his purpose of fleeing, for he not only intended to go to Tarshish but he actually went down to the city Joppa, which was near Judea. And therefore some think that Tarshish was Africa; but this is strained.

Others surmise it to be Thunetus or Carthage, as though these cities were indeed built at that time; but men are very bold in dreaming. But what need is there to give a new meaning to this word against the most common usage of Scripture when it is evident enough that Tarshish is Cilicia?

Now, when Jonah went down to Joppa, it was evident that he intended immediately to migrate from the land of Judah and to cross the sea. But by saying that he paid the fare, that he went down into the ship, that he might go—by this gradual progress, he sets before us, as I have said, his own perverseness more fully, so that he admits that he not only resolutely purposed to reject the call of God but that he also confirmed himself in it. And though there were many things to be done which might have sometimes forced him to stand still, he yet constantly followed where his perverse and blind impulse led him. There is no doubt then that Jonah, in these distinct words, sets himself forth as a fugitive, not only by one act but by many acts.

Now, regarding his flight, we must bear in mind what I have said before: that all who do not willingly obey His commandments flee from the presence of God. This is not because they can depart farther from Him, but because they seek, as far as they can, to confine God within narrow limits and to exempt themselves from being subject to His power.

No one, indeed, openly confesses this; yet the fact itself shows that no one withdraws himself from obedience to God’s commands without seeking to diminish and, as it were, to take from Him His power, so that He may no longer rule. Whoever, then, does not willingly subject himself to God, it is the same as though he would turn his back on Him and reject His authority so that he may no longer be under His power and dominion.

It is worthy of notice that as Jonah represents himself as guilty before the whole world, so he intended by his example to show how great and detestable a sin it is not to submit to the commands of God, and not to undertake whatever He enjoins, but to evade His authority. So that he might then enhance the atrocity of his sin, he shows by his own example that we cannot rebel against God without seeking, under some pretense or another, to thrust Him from His throne and, at the same time, to confine Him within certain limits so that He may not include heaven and earth within His empire.

Prayer:

Grant, Almighty God, that as You have not sent a Jonah to us when we were alienated from every hope of salvation, but have given Your Son to be our Teacher, clearly to show us the way of salvation, and not only to call us to repentance by threatening and terrors but also kindly to allure us to the hope of eternal life and to be a pledge of Your paternal love—O grant that we may not reject so remarkable a favor offered to us, but willingly and from the heart obey You; and though the condition which You set before us in Your Gospel may seem hard, and though the bearing of the cross is bitter to our flesh, yet may we never shun to obey You, but present ourselves to You as a sacrifice; and having overcome all the hindrances of this world, may we thus proceed in the course of our holy calling until we are at length gathered into Your celestial kingdom, under the guidance of Christ Your Son, our Lord. Amen.

Jonah declares here how he had been, as it were, forcibly brought back by the Lord when he tried to flee from His presence. He then says that a tempest arose in the sea; but he at the same time tells us that this tempest did not arise by chance, as ungodly men are accustomed to say, who ascribe everything that happens to fortune.

God, he says, sent a strong wind on the sea. Some give this rendering: God raised up, deriving the verb from נטל, nuthel; but others derive it more correctly from טול, tul, and we will soon meet with the same word in the fifth verse. As for what took place, he says that there was so great a tempest that the ship was nearly broken.

When he says, The ship thought to be broken, the expression corresponds with the idiom of our language, la navire cuidoit perir. But some take the ship to mean the passengers or the sailors; however, this is strained, and we know that our own language agrees in many of its phrases with Hebrew.

Jonah then meant that a tempest arose, not by chance, but by the certain purpose of God. Consequently, being overtaken on the sea, he acknowledged that he had been deceived when he thought he could flee from God’s presence by crossing the sea.

Although the Prophet speaks here of only one tempest, from this we may still generally gather that no storms, nor any changes in the air that produce rain or stir up tempests on the sea, happen by chance. Rather, heaven and earth are so regulated by a Divine power that nothing takes place without being foreseen and decreed.

But if anyone objects, arguing that it does not seem reasonable for so many to have suffered shipwreck or to have been tossed about by the storm due to one man's fault, the ready answer is that although God was, in a special manner, focused only on Jonah's case, there were nevertheless hidden reasons why He might justly involve others in the same danger.

It is probable that many were sailing then; it was not only one ship on that sea, given the many harbors and islands. But although the Lord may involve many men in the same punishment when He especially intends to pursue only one man, there is nevertheless never lacking a reason why He might refrain from calling any of us before His tribunal, even those who appear most innocent.

And the Lord works wonderfully in His rule over men. It would therefore be preposterous to measure His operations by our wisdom, for God can punish one man in such a way as to simultaneously humble some, chastise others for their various sins, and also test their patience.

Thus, then, the mouths of ungodly men are stopped, so that they may not cry out against God when He executes His judgments in a way that does not align with our fleshly understanding. But I will soon discuss this point more fully.

Indeed, there are instances everywhere in Scripture where God inflicted punishment on a whole people, even when only one man had sinned. And when some murmur and plead their innocence, a reason can always be found why God cannot be seen as dealing cruelly with them.

In fact, if He pleased, He might justly treat them with much greater severity. In short, although God may appear to deal severely with men, He actually spares them and treats them with indulgence.

This narrative, in which Jonah relates in order so many circumstances, is not without its use; for, as we will soon see, he intended to show his own insensibility and to lay it before us as if painted before our eyes. The comparison, which is implied in the circumstances, greatly illustrates the lethargic and almost brutal security of Jonah.

He says first that the mariners were afraid, and then, that each cried, that is, to his god, and that they cast out into the sea the cargo of the ship. Since they were all so concerned, was it not astonishing that Jonah, on whose account the sea was stormy, was asleep?

Others were busy; they ran here and there in the ship and jettisoned their goods so that they might reach the shore in safety. They indeed chose to strip themselves of all they had rather than perish; they also cried to their gods. Jonah cared for nothing; indeed, he lay asleep. But from where did such carelessness as this come, except that he had not only become torpid, but also seemed to have been deprived of all reason and common feeling?

There is no doubt then that Jonah, to show this to have been the case, has here enumerated so many circumstances.

He says that the mariners were afraid. We indeed know that sailors are not usually frightened by small or common storms, for they are a hardy race of men, and they are less afraid because they daily see various commotions in the air. When, therefore, he says that the sailors were afraid, we conclude from this that it was not a moderate tempest, for such a storm does not terrify men accustomed by long experience to all sorts of storms. They, then, who had been previously hardened, were disturbed by fear.

He afterward adds that they cried, each of them to his god. Jonah certainly ought not to have slept so soundly, but should have been alert enough to rouse himself at almost any moment, for he carried in his heart his own executioner, as he knew that he was a fugitive. For we have said before that it was not a slight offense for Jonah to withdraw himself from the presence of God; he despised his call and, as far as he could, cast off the yoke so as not to obey God.

Since, then, Jonah was ill at ease with himself, should he not have trembled, even while asleep? But while others cried to their false gods, he either despised or at least neglected the true God, to whom he knew he was disobedient and against whom he rebelled. This is the point of the comparison, or of the antithesis.

But we see at the same time how in dangers men are compelled to call on God. Though, indeed, there is a certain natural impression concerning God on the hearts of men, so that everyone, willingly or unwillingly, is conscious that there is some Supreme Being; yet by our wickedness we smother this light, which ought to shine within us.

We indeed gladly cast away all cares and anxieties, for we wish to live at ease, and tranquility is the chief good for people. Thus it happens that all desire to live without fear and without care; and thus we all naturally seek peace. Yet this peace generates contempt. Therefore, hardly any religion appears in the world when God leaves us in an undisturbed condition.

Fear compels us, however unwilling, to come to God. What is said is indeed false: that fear is the cause of religion, and that it was the first reason why people thought that there were gods. This notion is indeed wholly inconsistent with common sense and experience. But religion, which has become nearly extinct, or at least covered over in the hearts of people, is stirred up by dangers.

Jonah gives a remarkable instance of this when he says that the sailors cried, each of them to his god. We know how unrefined this type of people is; they are disposed to shake off every sense of religion. They indeed drive away every fear and deride God himself as long as they can. Thus, that they cried to God was no doubt what necessity forced them to do.

And here we may learn how useful it is for us to be disturbed by fear; for while we are safe, lethargy, as is well known, soon creeps over us. Since, then, hardly anyone comes to God on his own, we need goads; and God sharply pricks us when He brings any danger, so as to compel us to tremble. But in this way, as I have already said, He stimulates us; for we see that all would go astray, and even perish in their thoughtlessness, if He were not to draw them back, even against their own will.

But Jonah does not simply say that each cried to God, but he adds, to his own god. As this passage teaches that men are compelled by necessity to seek God, it also shows, on the other hand, that people go astray in seeking God unless they are directed by heavenly truth and also by the Spirit of God. There is then some right desire in people, but it goes astray; for no one will keep the right way unless the Lord directs them, as has been said, both by His word and His Spirit.

We learn both these particulars from the words of the Prophet: The sailors feared; men hardy and almost iron-hearted, who, like the Cyclops, despised God—these, he says, were afraid. And they also cried to God; but they did not cry by the guidance of faith. Thus it was that everyone cried to his own god.

When we read this, it should first come to our minds that there is no hope until God compels us, as it were, by force; but we ought to anticipate extreme necessity by seeking Him willingly. For what did it benefit the sailors and other passengers to call once on God?

It is indeed probable that, shortly after, they relapsed into their former ungodly indifference. After being freed from their danger, they probably despised God, and all religion was regarded by them with contempt. And so it commonly happens with ungodly people, who never obey God except when they are compelled.

Let each of us, therefore, offer himself willingly to God, even now when we are in no danger and enjoy full peace. For if we think that any pretext of thoughtlessness, error, or ignorance will serve as an excuse, we are greatly deceived. No excuse can be admitted, since experience teaches us that some knowledge of God is naturally implanted in all, and that these truths are engraved on our hearts: that God governs our life, that He alone can remove us by death, and that it is His special role to aid and help us.

For how was it that these sailors cried? Did they have any new teacher who preached to them about religion and who regularly taught them that God was the deliverer of humankind? By no means. But these truths, as I have said, had been by nature impressed on their hearts. While the sea was tranquil, none of them called on their god; but danger roused them from their drowsiness.

But it is therefore sufficiently evident that whatever excuses may be offered by those who do not ascribe to God His glory, they are all frivolous. For there is no need of any law, no need of any Scripture, in short, no need of any teaching, to enable people to know that this life is in the hand of God, that deliverance is to be sought from Him alone, and that nothing, as we have said, ought to be looked for from any other quarter. For invocation proves that people have this conviction respecting God; and invocation comes from nothing else but from some hidden instinct, and indeed from the guidance and teaching of nature (duce ac magistra natura). This is one thing.

But let us also learn from this passage that when we seek God, we ought not to trust our own understanding, for we will in that case immediately go astray. God then must be supplicated to guide us by His word; otherwise, everyone will fall into his own superstitions, as we see here that each cried to his own god.

The Prophet also reminds us that the multiplicity of gods is no modern invention, for humankind, since the fall of Adam, has ever been prone to falsehood and vanity. We know how much corruption must occupy our minds when everyone invents for himself hideous and monstrous things. Since it is so, there is no wonder that superstitions have always prevailed in the world, for the mind of man is the workshop of all errors.

(quia ingenium hominis officina est omnium errorum) And from this we may also learn what I have recently touched upon—that nothing is worse for us than to follow the impulses of our flesh; for everyone on his own advances in the way of error, even without being pushed on by another; and at the same time, as is commonly the case, people lead one another on.

He now adds that the wares were cast out, that is, the cargo of the ship. We know that this is the last resort in shipwrecks, for people, to save their lives, will willingly deprive themselves of all their goods. We therefore see how precious life is to a person, for he will not hesitate to strip himself of all he has so that he may not lose his life.

We indeed shun want, and many seek death because extreme poverty is intolerable to them; but when they come to some great danger, people always prefer their life to all their possessions. For what are the good things of this world but certain additions to our life? But Jonah tells us for another purpose that the ship was lightened, specifically for this: that we may know that the tempest was no ordinary commotion, but that the sailors, apprehensive of approaching death, adopted this as the last resort.

Another clause follows: Jonah had gone down into the sides , or the side, of the ship. Jonah no doubt sought a retreat before the storm arose. Then, as soon as they sailed from the harbor, Jonah withdrew to some remote corner so that he might sleep there. But this was no excusable insensibility on his part, as he knew that he was a fugitive from the presence of God. He then ought to have been agitated by unceasing terrors; indeed, he ought to have been to himself the imposer (exactor) of anxiety.

But it often so happens that when anyone has sought hiding-places, he brings on himself an almost brutal stupor; he thinks of nothing, he cares for nothing, he is anxious for nothing. Such then was the insensibility which possessed the soul of Jonah when he went down to some recess in the ship so that he might there indulge himself in sleep.

Since it thus happened to the holy Prophet, who of us ought not to fear for himself? Let us therefore learn to remind ourselves often of God’s tribunal; and when our minds are seized with lethargy, let us learn to stimulate and examine ourselves, lest God’s judgment overwhelm us while asleep. For what prevented ruin from wholly swallowing up Jonah, except the mercy of God, who pitied His servant and watched for his safety even while he was asleep? Had not the Lord then exercised such care over Jonah, he must have perished.

We therefore see that the Lord often cares for His people when they do not care for themselves, and that He watches while they are asleep. But this ought not to serve to nourish our self-indulgence, for each of us is already more indulgent to himself than he ought to be.

But, on the contrary, this example of Jonah, whom we see to have been so near destruction, ought to excite and urge us, so that when any of us has gone astray from his calling, he may not lie secure in that state, but, on the contrary, run back immediately to God. And if God cannot draw us back to Himself without some violent means, let us at least follow in this respect the example of Jonah, which we will notice in its proper place.

Jonah relates here how he was reproved by the pilot or master of the ship, since he alone slept while all the rest were in anxiety and fear. “What meanest thou, fast sleeper?” The pilot no doubt upbraids Jonah for his sleepiness and reproves him for being almost void of all thought and reflection. “What meanest thou, fast sleeper,” he says; “when you see all the rest smitten with alarm, how can you sleep? Is this not unnatural? Rise, then, and call on thy God.”

We see that where there is no rule of faith, a liberty is commonly taken, so that everyone goes astray here and there. Why was it that the pilot said to Jonah, “Call on thy God,” and that he did not confine him to any certain rule? Because it had been customary in all ages for men to be satisfied with some general apprehension of God; and then everyone, according to his own fancy, formed a god for himself. Nor could it have been otherwise, as I have said, while men were not restrained by any sacred bond.

All agree as to this truth: that there is some God, and also that no dead idol can do anything, but that the world is governed by the providence and power of God, and further, that safety is to be sought from him. All this has been received by the common consent of all; but when we come to particulars, then everyone is in the dark; they do not know how God is to be sought.

Hence everyone takes his own liberty: “For the sake of appeasing God I will then try this; this shall be my mode of securing his favor; the Lord will regard this service as acceptable; in this way shall all my iniquity be expiated, that I may obtain favor with God.” Thus each invents for himself some tortuous way to come to God; and then everyone forms a god peculiar to himself.

Therefore, there can be no stability nor consistency in men unless they are joined together by some bond, even by some certain rule of religion, so that they may not vacillate and not be in doubt as to what is right to be done, but be assured and certainly persuaded that there is but one true God, and know what sort of God he is, and then understand the way by which he is to be sought.

We then learn from this passage that there is a dreadful license taken in fictitious religions, and that all who are carried away by their fancy are involved in a labyrinth, so that men do nothing but weary and torment themselves in vain when they seek God without understanding the right way.

They indeed run with all their might, but they go further and further from God. But that they, at the same time, form in their minds an idea of some God, and that they agree on this great principle, is sufficiently evident from the second clause of this verse: If so be that God will be Propitious to us. Here the pilot does not confine his discourse to the God of Jonah but speaks simply of a God. For though the world by their differences divides God, and Jonah worshipped a God different from the rest, and, in short, there was almost an endless number of gods among the passengers, yet the pilot says, If so be that God, etc. Then he acknowledges some Supreme God, though each of them had his own god.

Hence, we see that what I have said is most true—that this general truth has ever been received with the consent of all—that the world is preserved by the providence of God, and hence that the life and safety of men are in his hand. But as they are very far removed from God, and not only creep slowly but are also more inclined to turn to the earth than to look up to heaven, and are uncertain and ever change, so they seek gods which are near to them, and when they find none, they do not hesitate to invent them.

We have elsewhere seen that the Holy Spirit uses this form of speaking, If so be, when no doubt is intended, but only difficulty. It is, however, probable that the pilot in this case was perplexed and doubtful, as is usual with ungodly men, and that he could determine nothing certain as to any help from God; and as his mind was thus doubtful, he says that every means of relief was to be tried.

And here, as in a mirror, we may see how miserable is the condition of all those who do not call on God in pure faith: they indeed cry to God, for the impulse of nature thus leads them; but they do not know whether they will obtain anything by their cries. They repeat their prayers, but they do not know whether they pass off into air or really come to God.

The pilot acknowledges that his mind was thus doubtful: If so be that God will be propitious to us, call thou also on thy God. Had he been so surely convinced as to call on the true God, he would have certainly found it to have been no doubtful relief.

However, that nothing might be left untried, he exhorted Jonah, if he had a God, to call upon him. Hence, we see that there are strange windings when we do not understand the right way. Men would rather run here and there a hundred times, through earth and heaven, than come to God, except where his word shines.

How so? Because when they make the attempt, an insane impulse drives them in different ways, and thus they are led here and there: “It may be that this may be useful to me; as that way has not succeeded, I will try another.” God then thus punishes all the unbelieving, who do not obey his word; for they do not keep to the right way. He indeed shows how great a madness it is when men give loose reins to their imaginations and do not submit to celestial truth.

As to the words, interpreters translate them in different ways. Some say, “If so be that God will think of us;” others, “If so be that God will favor us.” עשת, oshit, is properly “to shine”; but when put as here in the conjugation Hithpael, it means to render oneself clear or bright. It is a metaphor very common in Scriptures that the face of God is cloudy or dark when he is not propitious to us; and again, God is said to make his face bright and to appear serene to us when he really shows himself kind and gracious to us. As, then, this mode of speaking altogether suits this place, I wonder that some seek extraneous interpretations.

He afterwards adds, Lest we perish. Here the pilot clearly acknowledges that he thought the life of man to be in the power of God, for he concluded that they must perish unless the Lord brought aid. Imprinted then in the minds of all is this notion or προληψις, that is, preconception: that when God is angry or adverse, we are miserable, and that near destruction impends over us. Another conviction is found in the hearts of men—that as soon as the Lord looks on us, his favor and goodwill bring to us immediate safety.

The Holy Spirit does not speak here, but a heathen. We know too how great the impiety of sailors is; yet he declares this by the impulse of nature, and there is here no feigning. For God, as I have already said, extorts by necessity a confession from the unbelievers, which they would gladly avoid.

Now what excuse can we have if we think our safety to be in our own hands, if we do not depend wholly on God, and if we neglect him in prosperity, as though we could be safe without his help? These words then, spoken by the sailor, ought to be weighed by us: If so be that God’s face may appear bright to us, and that we perish not.