Calvin, Commentary on Jonah, Part 8
(... continue from part 7)
Lecture Seventy-ninth.
We stated yesterday how God remitted to the Ninevites the
punishment which he had threatened by the mouth of Jonah, and that
the remission both of the punishment and of the guilt was
gratuitous. For whenever God sets forth pardon to sinners, the
condition of repentance is at the same time added: it does not yet
follow that repentance is the procuring cause of obtaining pardon;
for God offers it freely, nor is he otherwise induced than by his
own mere bounty. But as he would not have men to abuse his
indulgence and forbearance, he lays down this condition, - that they
must repent of their former life and change for the better. So then
he regards the works of those who testify that they hate sin, and
who, with a sincere and real desire, flee to His mercy; and no man
from the heart desires God to be propitious to him, but he who
loathes himself on account of his sin. This is the reason why Isaiah
also says, that God would be merciful to the remnants of his people,
even because every one would turn away from his iniquity. God does
not certainly mean by these words that repentance, as already
stated, is the cause of our salvation; but he requires a change for
the better, for no one will really seek grace, except he loathes
himself on account of his sins.
Now as to what Jonah adds, that God was led to repent, it is a
mode of speaking that ought to be sufficiently known to us. Strictly
speaking, no repentance can belong to God: and it ought not to be
ascribed to his secret and hidden counsel. God then is in himself
ever the same, and consistent with himself; but he is said to
repent, when a regard is had to the comprehension of men: for as we
conceive God to be angry, whenever he summons us to his tribunal,
and shows to us our sins; so also we conceive him to be placable,
when he offers the hope of pardon. But it is according to our
perceptions that there is any change, when God forgets his wrath, as
though he had put on a new character. As then we cannot otherwise be
terrified, that we may be humbled before God and repent, except he
sets forth before us his wrath, the Scripture accommodates itself to
the grossness of our understanding. But, on the other hand, we
cannot confidently call on God, unless we feel assured that he is
placable. We hence see that some kind of change appears to us,
whenever God either threatens or gives hope of pardon and
reconciliation: and to this must be referred this mode of speaking
which Jonah adopts, when he says that God repented.
We hence see that there is a twofold view of God, - as he sets
himself forth in his word, - and as he is as to his hidden counsel.
With regard to his secret counsel, I have already said that God is
always like himself, and is subject to none of our feelings: but
with regard to the teaching of his word, it is accommodated to our
capacities. God is now angry with us, and then, as though he were
pacified, he offers pardon, and is propitious to us. Such is the
repentance of God.
Let us then remember that it proceeds from his word, that God
is said to repent; for the Ninevites could form no other opinion but
that it was God's decree that they were to be destroyed, - how so?
because he had so testified by his word. But when they rose up to an
assurance of deliverance, they then found that a change had taken
place, that is, according to the knowledge of their own faith: and
the feelings both of fear and of joy proceeded from the word: for
when God denounced his wrath, it was necessary for the wretched men
to be terrified; but when he invited them to a state of safety by
proposing reconciliation to them, he then put on a new character;
and thus they ascribed a new feeling to God. This is the meaning.
Let us now proceed -
Chapter 4.
Jonah 4:1
But it displeased Jonah exceedingly, and he was very angry.
Jerome commends this grief of Jonah, and compares it to the
holy zeal of Paul when he wished himself to be an anathema for his
brethren, (Rom. 9: 3:) for he denies that he grieved because God had
showed mercy to so illustrious a city; but because the conversion of
the Gentiles was a certain presage of the destruction of the chosen
people. As then Jonah perceived as in a mirror the near ruin of
Israel, he on this account grieved, if we believe Jerome: but this
notion is extremely frivolous; for, immediately after, God reproved
Jonah. What then will the foolish and puerile apology of Jerome
avail the Prophet, since God has declared that he acted perversely
in grieving? Nay, the dullness of Jerome is thus become evident;
(thus indeed do I speak of a man, who, though learned and laborious,
has yet deprived himself of that praise, which otherwise he might
have justly earned.) His wayward disposition everywhere betrayed
itself; and he is evidently disproved in this very context, where
Jonah shows clearly that the cause of his grief was another, even
this, - that he was unwilling to be deemed a false or a lying
prophet: hence was his great grief and his bitterness. And this we
see, had God not expressed his mind, was unjust and inconsistent
with every reason.
We may then conclude that Jonah was influenced by false zeal
when he could not with resignation bear that the city of Nineveh
should have been delivered from destruction: and he also himself
amplifies the greatness of his sin. He might have said, in one word,
that it displeased Jonah; but not satisfied with this simple form,
he adds, that he felt great displeasure or grief; and he afterwards
adds, that he was very angry. Though the beginning may not have been
wrong, yet excess was sinful. But he confesses that there was
excess, and want of moderation in his grief: since then he accuses
himself in plain words what good is it, by false and invented
pretenses, to cover what we clearly see cannot be excused? But that
it may be more evident why the deliverance of the city of Nineveh
displeased Jonah, let us go on with the context -
Jonah 4:2
And he prayed unto the LORD, and said, I pray thee, O LORD, [was]
not this my saying, when I was yet in my country? Therefore I fled
before unto Tarshish: for I knew that thou [art] a gracious God, and
merciful, slow to anger, and of great kindness, and repentest thee
of the evil.
It seems by no means befitting that Jonah should have said here
that he prayed; for prayer ought to be calm; but he confesses that
his mind was in a state of excitement. As then anger was burning
within the Prophet, how could he come before God and utter a
suitable prayer? And further, what is the end of praying, but to
confess that whatever good is to be obtained resides in God, and is
to be sought humbly from him? But Jonah here, on the contrary,
expostulates and clamors against God; for he seems in a manner to be
contending that he had a just reason for his flight, and also that
God ought not to have pardoned the Ninevites. He then accuses God,
that he might free himself from every blame. But all this is foreign
and remote from what is required in prayer. How then must we
understand this passage, in which he says that he prayed? My answer
is - that the faithful often in a disturbed state of mind approach
God with a desire to pray, and that their prayers are not wholly
rejected, though they are not altogether approved and accepted. And
hence also it appears more evident how the works of the godly are
regarded by God, though they are sprinkled with many stains.
Whenever the Papists read that any work has pleased God, they
imagine that all was perfection and cleanness: but there is no work
which is not infected with some pollution, unless it be purified by
a free pardon. This I say is evident to us in this prayer, which was
not so rejected by God, as though it retained not the character of
prayer: and yet it is certain that Jonah was by no means rightly
influenced when he prayed so clamorously, finding fault, as it were,
with God, and retaining still some portion of his own obstinacy; for
he boasted of his flight. But this flight, as we have stated, was a
proof of manifest rebellion, since, by shaking off the yoke, he
despised the call of God.
We must therefore acknowledge that there was some piety in this
prayer of Jonah, as well as many faults. It was an act of piety that
he addressed his complaints to God. For though hypocrites may pray
to God, they yet are wholly averse to him, and freely give vent to
their bitterness against God: but Jonah, while he here complains,
and observes no moderation, but is carried away by a blind and
perverse impulse, is yet prepared to submit to God, as we shall
hereafter see. This is the reason why he says that he prayed: for he
would not have been ashamed to confess any grievous sin of which he
might have been conscious. He did not then extenuate his fault by
using the word prayer as hypocrites are wont to do, who ever set up
some pretenses or veils when they seek to cover their own baseness:
such was not the object of Jonah. When therefore he says that he
prayed, he declares generally that he did not so speak against God,
but that he still retained some seed of piety and obedience in his
heart. Jonah then prayed. Hence it follows, as I have before stated,
that many of the prayers of the saints are sinful, which, when tried
by the right rule, deserve to be rejected. But the Lord, according
to his own mercy, pardons their defects so that these confused and
turbulent prayers yet retain their title and honor.
Now he says, "I pray thee, Jehovah is not this what I said?"
Here Jonah openly declares why he bore so ill the deliverance of
Nineveh from destruction, because he was thus found to have been
false and lying. But it may seem strange that the Prophet had more
regard for his own reputation than for the glory of God; for in this
especially shines forth the glory of God, that he is reconcilable as
soon as men return to the right way, and that he offers himself to
them as a father. Ought then Jonah to have preferred his own honor
to the glory of God? I answer, - that the Prophet was not so devoted
to himself, but that a concern for the glory of God held the first
place in his soul; this is certain. For he connected, and justly so,
his own ministry with the glory of God; as it proceeded from his
authority. When Jonah entered Nineveh, he cried not as a private
man, but avowed that he was sent by God. Now if the preaching of
Jonah is found to be false, reproach will recoil on the author of
his call, even on God. Jonah then no doubt could not bear that the
name of God should be exposed to the reproaches of the Gentiles, as
though he had spoken dissemblingly, now opening hell, then heaven:
and there is nothing so contrary to the glory of God as such a
dissimulation. We hence see why Jonah was seized with so much grief;
he did not regard himself; but as he saw that an occasion would be
given to ungodly blasphemers, if God changed his purpose, or if he
did not appear consistent with his word, he felt much grieved.
But however specious this reason may be, we yet learn of how
much avail are good intentions with God. Whatever good intention can
be imagined, it was certainly a good intention in Jonah, worthy of
some praise, that he preferred dying a hundred times rather than to
hear these reproachful blasphemies - that the word of God was a mere
sport, that his threatening were no better than fables, that God
made this and that pretence, and transformed himself into various
characters. This was certainly the very best intention, if it be
estimated by our judgment. But we shall presently see that it was
condemned by the mouth of God himself. Let us hence learn not to
arrogate to ourselves judgment in matters which exceed our
capacities, but to subject our minds to God, and to seek of him the
spirit of wisdom. For whence was it that Jonah so fretted against
God, except that he burned with a desire for his glory? But his zeal
was inconsiderate, for he would be himself the judge and arbitrator,
while, on the contrary, he ought to have subjected himself
altogether to God. And the same rule ought to be observed also by
us. When we see many things happening through a Divine
interposition, that is, through the secret providence of God, and
things which expose his name to the blasphemies of the ungodly, we
ought indeed to feel grief; but in the meantime let us ask of the
Lord to turn at length these shameful reproaches to his own glory;
and let us by no means raise an uproar, as many do, who immediately
begin to contend with God, when things are otherwise ordered than
what they wish or think to be useful. Let us learn by the example of
Jonah not to measure God's judgments by our own wisdom, but to wait
until he turns darkness into light. And at the same time let us
learn to obey his commands, to follow his call without any
disputing: though heaven and earth oppose us, though many things
occur which may tend to avert us from the right course, let us yet
continue in this resolution, - that nothing is better for us than to
obey God, and to go on in the way which he points out to us.
But by saying that he "hastened to go to Tarshish", he does not
altogether excuse his flight; but he now more clearly explains, that
he did not shun trouble or labour, that he did not run away from a
contest or danger, but that he only avoided his call, because he
felt a concern for the glory of God. The import, then, of Jonah's
words is, - that he makes God here, as it were, his witness and
judge, that he did not withdraw himself from obedience to God
through fear of danger, or through idleness, or through a rebellious
spirit, or through any other evil motive, but only because he was
unwilling that his holy name should be profaned, and would not of
his own accord be the minister of that preaching, which would be the
occasion of opening the mouth of ungodly and profane men, and of
making them to laugh at God himself. "Since then I cannot hope," he
says, "for any other issue to my preaching than to make the Gentiles
to deride God, yea, and to revile his holy name, as though he were
false and deceitful, I chose rather to flee to Tarshish." Then Jonah
does not here altogether clear himself; for otherwise that
chastisement, by which he ought to have been thoroughly subdued,
must have failed in its effect. He had been lately restored from the
deep, and shall we say that he now so extols himself against God,
that he wishes to appear wholly free from every blame? This
certainly would be very strange: but, as I have said, he declares to
God, that he fled at the beginning for no other reason, but because
he did not expect any good fruit from his preaching, but, on the
contrary, feared what now seemed to take place, - that God's name
would be ridiculed.
For he immediately adds, "For I know that thou art a God full
of grace, and merciful, slow to wrath", &c. It is a wonder that
Jonah withdrew from his lawful call; for he knew that God was
merciful, and there is no stronger stimulant than this to stir us
on, when God is pleased to use our labour: and we know that no one
can with alacrity render service to God except he be allured by his
paternal kindness. Hence no one will be a willing Prophet or
Teacher, except he is persuaded that God is merciful. Jonah then
seems here to reason very absurdly when he says, that he withdrew
himself from his office, because he knew that God was merciful. But
how did he know this? By the law of God; for the passage is taken
from Exod. 33, where is described that remarkable and memorable
vision, in which God offered to Moses a view of himself: and there
was then exhibited to the holy Prophet, as it were, a living
representation of God, and there is no passage in the law which
expresses God's nature more to the life; for God was then pleased to
make himself known in a familiar way to his servant.
As then Jonah had been instructed in the doctrine of the law,
how could he discharge the office of a Prophet among his own people?
And why did not this knowledge discourage his mind, when he was
called to the office of a Teacher? It is then certain that this
ought to be confined to the sort of preaching, such as we have
before explained. Jonah would not have shrunk from God's command,
had he been sent to the Ninevites to teach what he had been ordered
to do among the chosen people. Had then a message been committed to
Jonah, to set forth a gracious and merciful God to the Ninevites, he
would not have hesitated a moment to offer his service. But as this
express threatening, "Nineveh shall be destroyed," was given him in
charge, he became confounded, and sought at length to flee away
rather than to execute such a command. Why so? Because he thus
reasoned with himself, "I am to denounce a near ruin on the
Ninevites; why does God command me to do this, except to invite
these wretched men to repentance? Now if they repent, will not God
be instantly ready to forgive them? He would otherwise deny his own
nature: God cannot be unlike himself, he cannot put off that
disposition of which he has once testified to Moses. Since God,
then, is reconcilable, if the Ninevites will return to the right way
and flee to him, he will instantly embrace them: thus I shall be
found to be false in my preaching."
We now then perceive how this passage of Jonah is to be
understood, when he says that he fled beyond the sea, at least that
he attempted to do so, because he knew that God was gracious; for he
would not have deprived God of his service, had not this contrariety
disturbed and discouraged his mind, "What! I shall go there as God's
ambassador, in a short time I shall be discovered to be a liar: will
not this reproach be cast on the name of God himself? It is
therefore better for me to be silent, than that God, the founder of
my call, should be ridiculed." We see that Jonah had a distinct
regard to that sort of preaching which we have already referred to.
And it hence appears that Jonah gave to the Ninevites more than he
thought; for he supposed that he was sent by God, only that the
Ninevites might know that they were to be destroyed: but he brought
deliverance to them; and this indeed he partly suspected or knew
before; for he retained this truth - that God cannot divest himself
of his mercy, for he remains ever the same. But when he went forth
to execute the duty enjoined on him he certainly had nothing to
expect but the entire ruin of the city Nineveh. God in the meantime
employed his ministry for a better end and purpose. There is indeed
no doubt but that he exhorted the Ninevites to repentance; but his
own heart was as it were closed up, so that he could not allow them
the mercy of God. We hence see that Jonah was seized with
perplexities, so that he could not offer deliverance to the
Ninevites, and it was yet offered them by God through his
instrumentality.
We now then understand how God often works by his servants; for
he leads them as the blind by his own hand where they think not.
Thus, when he stirs up any one of us, we are sometimes "oligopistoi"
- very weak in faith; we think that our labour will be useless and
without any fruit, or at least attended with small success. But the
Lord will let us see what we could not have expected. Such was the
case with Jonah; for when he came to Nineveh, he had no other object
but to testify respecting the destruction of the city; but the Lord
was pleased to make him the minister of salvation. God then honored
with remarkable success the teaching of Jonah, while he was unworthy
of so great an honor; for, as we have already said, he closed up in
a manner every access to the blessing of God. We now then apprehend
the meaning of this passage, in which Jonah says that he fled from
the call of God, because he knew that God was ready to be gracious
and merciful.
I come now to the great things which are said of God. "Chanun"
properly means a disposition to show favor, as though it was said
that God is gratuitously benevolent; we express the same in our
language by the terms, benin, gratieux, debonnaire. God then assumes
to himself this character; and then he says, merciful; and he adds
this that we may know that he is always ready to receive us, if
indeed we come to him as to the fountain of goodness and mercy. But
the words which follow express more clearly his mercy, and show how
God is merciful, - even because he is abundant in compassion and
slow to wrath. God then is inclined to kindness; and though men on
whom he looks are unworthy, he is yet merciful; and this he
expresses by the word "rachum".
It is at the same time necessary to add these two sentences
that he is abundant in compassion and slow to wrath, - why so? For
we ever seek in ourselves some cause for God's favor; when we desire
God to be kind to us, we inquire in ourselves why he ought to favor
us: and when we find nothing, all the faith we before had respecting
God's grace at once vanishes. The Lord therefore does here recall us
to himself, and testifies that he is kind and merciful, inasmuch as
he is abundant in compassion; as though he said, "I have in myself a
sufficient reason, why I should be accessible to you, and why I
should receive you and show you favor." Hence the goodness of God
alone ought to be regarded by us, when we desire his mercy, and when
we have need of pardon. It is as though he had said, that he is not
influenced by any regard for our worthiness, and that it is not for
merits that he is disposed to mercy when we have sinned, and that he
receives us into favor; but that he does all this because his
goodness is infinite and inexhaustible. And it is also added, that
he is slow to wrath. This slowness to wrath proves that God provides
for the salvation of mankind, even when he is provoked by their
sins. Though miserable men provoke God daily against themselves, he
yet continues to have a regard for their salvation. He is therefore
slow to wrath, which means, that the Lord does not immediately
execute such punishment as they deserve who thus provoke him. We now
then see what is the import of these words.
Let us now return to this - that Jonah thrust himself from his
office, because he knew that God was slow to wrath, and merciful,
and full of grace: he even had recourse to this reasoning, "Either
God will change his nature, or spare the Ninevites if they repent:
and it may be that they will repent; and then my preaching will be
found to be false; for God will not deny himself, but will afford an
example of his goodness and mercy in forgiving this people." We may
again remark, that we act perversely, when we follow without
discrimination our own zeal: it is indeed a blind fervor which then
hurries us on. Though then a thousand inconsistencies meet us when
God commands any thing, our eyes ought to be closed to them, and we
ought ever to follow the course of our calling; for he will so
regulate all events, that all things shall redound to his glory. It
is not for us in such a case to be over-wise; but the best way is,
to leave in God's hand the issue of things. It becomes us indeed to
fear and to feel concerned; but our anxiety ought, at the same time,
to be in submission to God, so that it is enough for us to pray.
This is the import of the whole.
Now as to what he says that God "repents of the evil", we have
already explained this: it means, that though God has already raised
his hand, he will yet withdraw it, as soon as he sees any repentance
in men; for evil here is to be taken for punishment. The Lord then,
though he might justly inflict extreme punishment on men, yet
suspends his judgment, and when they come to him in true penitence
he is instantly pacified. This is God's repentance; he is said to
repent when he freely forgives whatever punishment or evil men have
deserved whenever they loathe themselves. It now follows -
Jonah 4:3
Therefore now, O LORD, take, I beseech thee, my life from me; for
[it is] better for me to die than to live.
We here see how angry Jonah was in his zeal: for this prayer
cannot certainly be ascribed to his faith, as some think, who say
that Jonah took a flight as it were in his soul to heaven, when he
made this prayer, as though he dreaded not death, but having been
divested of all fear, being free and disengaged, he presented
himself to God. I do not think that the mind of Jonah was so heroic.
There is indeed no doubt, as I have already said, but that he still
retained some seed of piety; and this, I said, is sufficiently
proved by the word prayer; for if Jonah had burst out in the strain
of one in despair, it would not have been a prayer. Since then he
prayed by thus speaking, it follows that it was not the cry of
despair, but of too much displeasure, which Jonah did not restrain.
In short, this prayer proceeded from a pious and holy zeal; but
Jonah sinned as to its measure or excess; for he had in a manner
forgotten himself, when he preferred death to life.
"Thou Jehovah, he says, take me away". He was first not free
from blame in hastily wishing to die; for it is not in our power to
quit this world; but we ought with submissive minds to continue in
it as long as God keeps us in the station in which we are placed.
whosoever, then, hastens to death with so great an ardor no doubt
offends God. Paul knew that death was desirable in his case,
(Philip. 1: 22;) but when he understood that his labour would be
useful to the Church, he was contented with his lot, and preferred
the will of God to his own will; and thus he was prepared both to
live and to die, as it seemed good to God. It was otherwise with
Jonah, "Now," he says, "take away my life." This was one fault; but
the other was, - that he wished to die, because God spared the
Ninevites. Though he was touched with some grief, he ought not yet
to have gone so far as this, or rather to rush on, so as to desire
death on account of the weariness of his life.
But we hence learn to what extremes men are carried, when once
they give loose reins to inconsiderate zeal. The holy Prophet Jonah,
who had been lately tamed and subdued by so heavy a chastisements is
now seized and carried away by a desire to die, - and why? because
he thought that it was hard that he denounced destruction on the
Ninevites, and that still their city remained safe. This example
ought to check us, that we express not too boldly our opinion
respecting the doings of God, but, on the contrary, hold our
thoughts captive, lest any presumption of this kind be manifested by
us; for there is none of us who does not condemn Jonah, as also he
condemned himself; for he does not here narrate his own praise, but
means to show how foolishly he had judged of God's work. Jonah then
confesses his own folly; and therefore his experience is to us an
evidence that there is nothing more preposterous than for us to
settle this or that according to our own wisdom, since this is alone
true wisdom, to submit ourselves wholly to the will of God.
Now if any one raises a question here, - whether it is lawful
to desire death; the answer may be briefly this, - that death is not
to be desired on account of the weariness of life; this is one
thing: and by the weariness of life I understand that state of mind,
when either poverty, or want, or disgrace, or any such thing,
renders life hateful to us: but if any, through weariness on account
of his sins and hatred to them, regrets his delay on earth, and can
adopt the language of Paul, "Miserable am I, who will free me from
the body of this death!" (Rom. 7: 24,) - he entertains a holy and
pious wish, provided the submission, to which I have referred, be
added so that this feeling may not break forth in opposition to the
will of God; but that he who has such a desire may still suffer
himself to be detained by his hand as long as he pleases. And
further, when any one wishes to die, because he fears for himself as
to the future, or dreads to undergo any evil, he also struggles
against God; and such was the fault of Jonah; for he says that death
was better to him than life, - and why? because the Lord had spared
the Ninevites. We hence see how he was blinded, yea, carried away by
a mad impulse to desire death.
Let us then learn so to love this life as to be prepared to lay
it down whenever the Lord pleases: let us also learn to desire
death, but so as to live to the Lord, and to proceed in the race set
before use until he himself lead us to its end. Now follows the
reproof of God -
Jonah 4:4
Then said the LORD, Doest thou well to be angry?
There is no doubt but that God by thus reproving Jonah condemns
his intemperate warmth. But since God alone is a fit judge of man's
conduct, there is no reason for us to boast that we are influenced
by good intentions; for there is nothing more fallacious than our
own balances. When therefore we weigh facts, deeds, and thoughts by
our own judgment, we deceive ourselves. Were any disposed
rhetorically to defend the conduct of Jonah, he might certainly
muster up many specious pretenses; and were any one inclined to
adduce excuses for Jonah, he might be made to appear to us
altogether innocent: but though the whole world absolved him, what
would it avail, since he was condemned by the mouth of God himself,
who alone, as I have already stated, is the judge? We ought then to
feel assured, that Jonah had done foolishly, even if no reason was
apparent to us; for the authority of the Supreme Judge ought to be
more than sufficient.
Now God expressly condemns his wrath. Had Jonah modestly
expostulated, and unburdened his griefs into the bosom of God, it
would have been excusable; though his ardor would not have been free
from blame, it might yet have been borne with. But now, when he is
angry, it is past endurance; for wrath, as one says, is but short
madness; and then it blinds the perceptions of men, it disturbs all
the faculties of the soul. God then does not here in a slight manner
condemn Jonah, but he shows how grievously he had fallen by allowing
himself to become thus angry. We must at the same time remember,
that Jonah had sinned not only by giving way to anger; he might have
sinned, as we have said, without being angry. But God by this
circumstance - that he thus became turbulent, enhances his sin. And
it is certainly a most unseemly thing, when a mean creature rises up
against God, and in a boisterous spirit contends with him: this is
monstrous; and Jonah was in this state of mind.
We hence see why an express mention is made of his anger, - God
thus intended to bring conviction home to Jonah, that he might no
more seek evasions. Had he simply said, "Why! how is it that thou
dost not leave to me the supreme right of judging? If such is my
will, why dost not thou submissively acknowledge that what I do is
rightly done? Is it thy privilege to be so wise, as to dictate laws
to me, or to correct my decisions?" - had the Lord thus spoken,
there might have remained still some excuse; Jonah might have said,
"Lord, I cannot restrain my grief, when I see thy name so profaned
by unseemly reproaches; can I witness this with a calm mind?" He
might thus have still sought some coverings for his grief; but when
the Lord brought forward his anger, he must have been necessarily
silenced; for what could be found to excuse Jonah, when he thus
perversely rebelled, as I have said, against God, his Judge and
Maker? We now then understand why God expressly declares that Jonah
did not do well in being thus angry.
But I wonder how it came into Jerome's mind to say that Jonah
is not here reproved by the Lord, but that something of an
indifferent kind is mentioned. He was indeed a person who was by
nature a sophister, (cavillator - a caviler;) and thus he wantonly
trifled with the work of falsifying Scripture; he made no conscience
of perverting passages of holy writ. As, for instance, when he
writes about marriage, he says that they do not ill who marry, and
yet that they do not well. What a sophistry is this, and how vapid!
So also on this place, "God," he says, "does not condemn Jonah,
neither did he intend to reprove his sin; but, on the contrary,
Jonah brings before us here the person of Christ, who sought death
that the whole world might be saved; for when alive he could not do
good to his own nation, he could not save his own kindred; he
therefore preferred to devote himself and his life for the
redemption of the world." These are mere puerilities; and thus the
whole meaning of this passage, as we clearly see, is distorted. But
the question is more emphatical than if God had simply said, "Thou
hast sinned by being thus angry;" for an affirmative sentence has
not so much force as that which is in the form of a question.
God then not only declares as a Judge that Jonah had not done
well, but he also draws from him his own confession, as though he
said, "Though thou art a judge in thine own cause, thou can't not
yet make a cover for thy passion, for thou art beyond measure
angry." For when he says "lach", with, or, in thyself, he reminds
Jonah to examine his own heart, as though he said, "Look on thyself
as in a mirror: thou wilt see what a boisterous sea is thy soul,
being seized as thou art by so mad a rage." We now then perceive not
only the plain sense of the passage, but also the emphasis, which is
contained in the questions which Jerome has turned to a meaning
wholly contrary. I will not proceed farther; for what remains will
be sufficient for to-morrow's lecture.
Prayer.
Grant, Almighty God, that as thou sees us implicated in so many
errors, that we often fall through want of thought, and as thou also
sees that the violent emotions of our flesh wholly blind whatever
reason and judgment there is in us, - O grant, that we may learn to
give up ourselves altogether to obey thee, and so honor thy wisdom
as never to contend with thee, though all things may happen contrary
to our wishes, but patiently to wait for such an issue as it may
please thee to grant; and may we never be disturbed by any of the
hindrances which Satan may throw in our way, but ever go on towards
the mark which thou hast set before us, and never turn aside from
thee, until, having gone through all dangers and overcome all
impediments, we shall at length reach that blessed rest, which has
been obtained for us by the blood of thy Son. Amen.
Calvin, Commentary on Jonah, Part 8
(continued in part 9...)
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