John Calvin Commentary Jonah 1:7

"And they said every one to his fellow, Come, and let us cast lots, that we may know for whose cause this evil is upon us. So they cast lots, and the lot fell upon Jonah." — Jonah 1:7 (ASV)

Jonah did not mention this without reason—that the passengers consulted together about casting lots; for we learn from this that it was no ordinary tempest: it then appeared to be a token of God’s wrath. For, if a strong wind arose, it would not have been so strange, as this had often been the case; and if a tempest followed, it would not have been unusual.

It must then have been something more dreadful, as it filled men’s minds with alarms so that they were conscious that God was present as an avenger. And we know that it is not common for ungodly men to recognize the vengeance of God except in extreme dangers; but when God executes punishment for sins in an unusual manner, then men begin to acknowledge God’s vengeance.

Jonah now bears witness to this very thing: They said then each to his friend, Come, let us cast lots. Was it not a customary thing for them to cast lots whenever a tempest arose? By no means. They no doubt resorted to this measure because they knew that God had not raised up that tempest without some very great and very serious cause. This is one thing; but I cannot pursue these subjects now, so I must defer it until tomorrow.

Prayer:

Grant, Almighty God, that though we are troubled here in the midst of so much turmoil, we may yet learn with tranquil minds to rely on Your grace and promise, by which You testify that You will always be near us. May we not wait until You draw us to Yourself by a strong hand, but may we, on the contrary, always be attentive to Your providence.

May we know that our life not only hangs by a thread but also vanishes like smoke, unless You protect it, so that we may rely wholly on Your power. And may we also, while in a cheerful and quiet state, so call on You that, relying on Your protection, we may live in safety.

At the same time, may we be careful lest lethargy, which draws away our minds and thoughts from meditating on the divine life, should creep over us. But may we, on the contrary, so earnestly seek You—morning, evening, and at all times—that throughout life we may advance towards the mark You have set before us, until we finally reach that heavenly kingdom, which Christ Your Son has obtained for us by His own blood. Amen.

[Exposition continues from previous day's lecture]

We said in yesterday’s lecture that it was a proof of extreme fear that the sailors and the rest cast lots, for this is not usually done unless men see themselves to be lacking judgment and counsel.

But it must at the same time be observed that they cast lots through error, for they did not know that if God intended to punish each of them, they were worthy of even heavier punishment. Indeed, they would not have thrown the blame on one man if each had well considered what he deserved before God.

When a calamity happens, it is the duty of everyone to examine himself and his whole life before God; then everyone, from the first to the last, must confess that he bears a just judgment. But when all demand together who is guilty before God, they thus exonerate themselves, as if they were innocent.

And it is an evil that prevails today in the world, that everyone is disposed to cast the blame on others, and all would have themselves be innocent before God; not that they can clear themselves of every fault, but they downplay their sins, as if God could not justly pursue them with so much severity.

For instance, when anyone perceives that he has done wrong in various ways, he will indeed confess in words that he is a sinner; but if any person were to enumerate and bring forward each of his sins, he would say, “This is a light offense, that is a venial sin; and the Lord does not deal with us with such strict justice that He intends to bring extreme punishment on us instantly.” When there is a slight offense, everyone immediately refers to it.

Thus acted the sailors of whom Jonah now speaks. Had anyone asked whether they were wholly without fault, everyone, no doubt, would have confessed that he was a sinner before God; yet they cast lots as if only one was exposed to God’s judgment. How so? Because they did not think that their own sins deserved such heavy punishment.

However much they might have offended—and this they really felt and were convinced of—they still did not make so much of their sins as to think that they deserved any such judgment. This, then, is the reason why they resorted to the lot: it was because everyone seemed blameless to himself when he came to examine himself.

This passage, then, shows what is also well known by common experience: that men, though they know themselves to be guilty before God, yet downplay their sins and promise themselves pardon, as if they could make an agreement with God that He should not treat them with strict justice but deal with them indulgently.

Hence, then, is the hope of impunity, because we treat the most grievous sins as light offenses. Thus we find under the Papacy that various methods are devised by which they absolve themselves before God and wipe away their stains: the sprinkling of holy water cleanses almost all sins. Unless a man is an adulterer, a murderer, a sorcerer, or ten times perjured, he hardly considers himself guilty of any crime.

Then the expiations which they use avail, as they think, to obliterate all iniquities. From where does this error come? It is because they consider God to be like themselves and do not think their sins are such great abominations before God. But this is no new thing, for we see what happened in the time of Jonah; and from secular histories also we may learn that this error possessed the minds of everyone everywhere.

They had then daily expiations, as the Papists have their masses, their pilgrimages, their sprinklings of holy water, and similar playthings. But as under the Papacy there are reserved cases, so also in former times, when anyone had killed a father or mother, or when anyone had committed incest, he needed some extraordinary expiation. And if there was anyone of great renown on the earth, they applied to him so that he might find out some new kind of expiation.

An example of this error is set before us here, when they said, let us cast lots. For unless they thought that only one was guilty, everyone would have publicly confessed his sins and would then have acknowledged that the mass of them was enough to fill heaven and earth; but this they did not.

One man must have been the offender, but no one came forward with such a confession; hence they cast lots.

It may now be asked whether this method of seeking out the truth was lawful. As they did not know through whose fault the tempest arose, was it right to resort to lots? Some have been too superstitious in condemning lots, for they have plainly said that all lots are wicked.

Hence has come the name “lot-drawers,” and they have thought that lot-drawers are no different from magicians and enchanters. This has proceeded from ignorance, for we know that the casting of lots has sometimes been allowed. And Solomon certainly speaks as of a common rule when he says of lots being cast into the lap, and of the outcome being from the LORD (Proverbs 16:33). Solomon does not speak there of the arts of magic but says that when lots are cast, the event is not by chance but by God’s providence.

And when Matthias was chosen in the place of Judas, it was done by lot (Acts 1:26). Did the Apostles use this method presumptuously? No, the Holy Spirit presided over this election. There is then no doubt that God approved of that casting of lots. So also Joshua resorted to the lot when the cause of God’s displeasure was unknown, though it was evident that God was angry with the people.

Joshua, being perplexed by what was unknown, cast lots; and so Achan and his sacrilege were discovered. That lot no one will dare condemn. Then what I have said is clear enough: that those who have condemned all casting of lots without exception have been too superstitious. But we must still remember that lots are not to be used indiscriminately.

It is a part of the civil law that when a common inheritance is divided, it is allowed to cast lots; as it does not belong to this or that person to choose, each must take the part which the lot determines. So again, it is lawful to cast lots in great undertakings, when men are sent anywhere; and when there is a division of labor, to prevent jealousy when one wishes to choose a certain part for himself, the lot will remove all contentions. A lot of this kind is allowed both by the word of God and by civil laws.

But when anyone adopts the lot without any reason, he is no doubt superstitious and does not differ much from the magician or the enchanter. For instance, when someone intends to go on a journey, or to take anything in hand, if he throws into his hat a white and a black lot and says, “I will see whether my going out today will be prosperous”—now this is of the devil, for Satan by such arts deludes wretched men.

If then anyone makes use of the lot without any just reason, he is, as I have said, without excuse.

But as to the other lots, such as we have now noticed, they should not be viewed as precedents. For though Joshua used the lot to bring to light the cause for which God was angry with His people, it is still not right for us to imitate what he did; for Joshua was no doubt led by some special influence to adopt this measure.

So also as to Saul, when he cast lots and his son Jonathan was discovered as the one who had tasted honey, it was a special example. The same thing must also be said of the lot mentioned here; for as the sailors were trembling, and did not know the cause why the tempest arose, and the fear of shipwreck seized them, they resorted to the lot. If we were continually to imitate such examples, such a liberty would certainly not be pleasing to God, nor consistent with His word. We must therefore bear in mind that there were some special influences whenever God’s servants used the lot in doubtful and extreme cases. This then is, in short, the answer to the question: Was it lawful for the sailors to cast lots, that they might find out the person on account of whom they were in so much danger? I now proceed to what follows in the next passage.