They all said to each other, “Come! Let’s cast lots, that we may know who is responsible for this evil that is on us.” So they cast lots, and the lot fell on Jonah.
Parallel Translations
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They all said to each other, “Come! Let’s cast lots, that we may know who is responsible for this evil that is on us.” So they cast lots, and the lot fell on Jonah.
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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.
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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.
Cross-references (18)
Passages linked to Jonah 1:7 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Proverbs 16:33 The lot is cast into the lap, but its every decision is from Yahweh.
- Joshua 7:13-18 Get up! Sanctify the people, and say, ‘Sanctify yourselves for tomorrow, for Yahweh, the God of Israel, says, “There is a devoted thing among you, Israel. You cannot stand before your enemies until you take away the devoted thing from among you.” In the morning therefore you shall be brought near by your tribes. It shall be that the tribe which Yahweh selects shall come near by families. The family which Yahweh selects shall come near by households. The household which Yahweh selects shall come near man by man. It shall be, that he who is taken with the devoted thing shall be burned with fire, he and all that he has, because he has transgressed Yahweh’s covenant, and because he has done a disgraceful thing in Israel.’ ” So Joshua rose up early in the morning and brought Israel near by their tribes. The tribe of Judah was selected. He brought near the family of Judah, and he selected the family of the Zerahites. He brought near the family of the Zerahites man by man, and Zabdi was selected. He brought near his household man by man, and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was selected.
- Numbers 32:23 “But if you will not do so, behold, you have sinned against Yahweh; and be sure your sin will find you out.
- Joshua 7:10 Yahweh said to Joshua, “Get up! Why have you fallen on your face like that?
- 1 Samuel 10:20-21 So Samuel brought all the tribes of Israel near, and the tribe of Benjamin was chosen. He brought the tribe of Benjamin near by their families; and the family of the Matrites was chosen. Then Saul the son of Kish was chosen; but when they looked for him, he could not be found.
- 1 Samuel 14:41-42 Therefore Saul said to Yahweh, the God of Israel, “Show the right.” Jonathan and Saul were chosen, but the people escaped. Saul said, “Cast lots between me and Jonathan my son.” Jonathan was selected.
- Acts 13:19 When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance for about four hundred fifty years.
- Psalms 22:18 They divide my garments among them. They cast lots for my clothing.
- Isaiah 41:6-7 Everyone helps his neighbor. They say to their brothers, “Be strong!” So the carpenter encourages the goldsmith. He who smoothes with the hammer encourages him who strikes the anvil, saying of the soldering, “It is good;” and he fastens it with nails, that it might not totter.
- Matthew 27:35 When they had crucified him, they divided his clothing among them, casting lots,
- Joshua 22:16-20 “The whole congregation of Yahweh says, ‘What trespass is this that you have committed against the God of Israel, to turn away today from following Yahweh, in that you have built yourselves an altar, to rebel today against Yahweh? Is the iniquity of Peor too little for us, from which we have not cleansed ourselves to this day, although there came a plague on the congregation of Yahweh, that you must turn away today from following Yahweh? It will be, since you rebel today against Yahweh, that tomorrow he will be angry with the whole congregation of Israel. However, if the land of your possession is unclean, then pass over to the land of the possession of Yahweh, in which Yahweh’s tabernacle dwells, and take possession among us; but don’t rebel against Yahweh, nor rebel against us, in building an altar other than Yahweh our God’s altar. Didn’t Achan the son of Zerah commit a trespass in the devoted thing, and wrath fell on all the congregation of Israel? That man didn’t perish alone in his iniquity.’ ”
- Judges 7:13-14 When Gideon had come, behold, there was a man telling a dream to his fellow. He said, “Behold, I dreamed a dream; and behold, a cake of barley bread tumbled into the camp of Midian, came to the tent, and struck it so that it fell, and turned it upside down, so that the tent lay flat.” His fellow answered, “This is nothing other than the sword of Gideon the son of Joash, a man of Israel. God has delivered Midian into his hand, with all the army.”
- Judges 20:9-10 But now this is the thing which we will do to Gibeah: we will go up against it by lot; and we will take ten men of one hundred throughout all the tribes of Israel, and one hundred of one thousand, and a thousand out of ten thousand to get food for the people, that they may do, when they come to Gibeah of Benjamin, according to all the folly that the men of Gibeah have done in Israel.”
- 1 Samuel 14:38-39 Saul said, “Draw near here, all you chiefs of the people; and know and see in which this sin has been today. For, as Yahweh lives, who saves Israel, though it is in Jonathan my son, he shall surely die.” But there was not a man among all the people who answered him.
- Esther 3:7 In the first month, which is the month Nisan, in the twelfth year of King Ahasuerus, they cast Pur, that is, the lot, before Haman from day to day, and from month to month, and chose the twelfth month, which is the month Adar.
- Job 10:2 I will tell God, ‘Do not condemn me. Show me why you contend with me.
- Acts 1:23-26 They put forward two, Joseph called Barsabbas, who was also called Justus, and Matthias. They prayed and said, “You, Lord, who know the hearts of all men, show which one of these two you have chosen to take part in this ministry and apostleship from which Judas fell away, that he might go to his own place.” They drew lots for them, and the lot fell on Matthias, and he was counted with the eleven apostles.
- 1 Corinthians 4:5 Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness, and reveal the counsels of the hearts. Then each man will get his praise from God.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
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John Calvin 1540 · Public Domain Jonah did not without reason mention this, — that…
Jonah did not without reason mention this, — that the passengers consulted together about casting lots; for we hence learn, that it was no ordinary tempest: it appeared then to be a token of God’s wrath. For, if strong wind arose, it would not have been so strange, for such had been often the case; and if a tempest followed, it would not have been a thing 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 with ungodly men to recognize the vengeance of Gods except in extreme dangers; but when God executes punishment on sins in an unusual manner, then men begin to acknowledge God’s vengeance.
This very thing, Jonah now bears witness to, They said then each to his friend, Come, let us cast lots. Was it not an accustomed thing for them to cast lots whenever a tempest arose? By no means. They had recourse, no doubt, to this expedient, 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 now pursue the subjects, I must therefore defer it until tomorrow.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Which declareth that the matter was in great extremity…
Which declareth that the matter was in great extremity and doubt, which thing was God’s motion in them, for the trial of the cause: and this may not be done but in matters of great importance.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Jon 1:7 And they said every one to his…
Jon 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.
Ver. 7. And they said every one to his fellow] When Jonah had now prayed, and yet the tempest continued, (for we know that God heareth not sinners, Joh 9:31; no, not a David or a Jonah, if he "regard iniquity in his heart," Psa 66:18; how should the plaster prevail while the weapon remains in the wound?) they resolve to try another course for the safeguard of their lives. Man is ζωον φιλοζωον, a creature that would fain live, said Aesop; and "what man is he that desireth life, and loveth many days, that he may see good," saith David; whereunto Austin answereth, Quis vitam non vult? who would not be master of such a happiness?
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Come and let us cast lots] And so put the matter into God’s hands, Pro 16:33. He disposeth of lottery, so it be rightly undertaken, not superstitiously, curiously, rashly; but as trusting in God, and not tempting him.
That we may know for whose cause this evil is upon us] Some extraordinary cause they knew there was of this extraordinary tempest. Sinful men strike not their dogs, much less their children, without a cause. A bee stings not till provoked; neither doth God punish his creatures till there be no other remedy, 2Ch 36:16. Good, therefore, is the counsel of the prophet, Lam 3:39-40, "Why is living man sorrowful, a man for the punishment of his sin Let us search and try our ways" (find out the sin that God strikes at), "and turn again to the Lord"; turn and live.
So they cast lots] They should have also prayed, as Act 1:24; Act 6:6; saying as Saul, 1Sa 14:41, "Give a perfect lot." Wicked men also are bound to pray, Psa 14:4; but although they do not, God can get himself glory by their profane lottery; as he did by Nebuchadnezzar’s, Eze 21:20-21.
And the lot fell upon Jonah] Secret sins will come out at length, and be brought into judgment, Ecc 12:14. Saeculi laetitia est impunita nequitia (Augustin). Surely the bitterness of death is past, said Agag, but he found it otherwise, 1Sa 15:32. Jonah thought himself out of the reach of God’s rod, &c. Wicked men’s faults shall be written in their foreheads, and they forced to answer for all at last, with flames about their ears.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain And they said every one to his fellow; after…
And they said every one to his fellow; after they had prayed, which was necessary in such cases, as being a religious means, and cast out the goods which loaded the ship, which was a proper natural means of safety, but none appeared, still the tempest, and their danger with it, continued, a shrewd symptom that there was one or other amongst them whose sins had provoked God to do this, and that it were fit to be known who this was; and whoever first moved for making the search, all agree in the expedient. It is like that it was upon the thoughts of many of them, and so expressed here.
Let us cast lots; it is extraordinary danger we are in, all ordinary means fail, let us try that which hath somewhat extraordinary in it; though many times used, let the lot decide among us who is the cause of all this. Lots are an appeal to Heaven in doubtful cases, and therefore not to be used on trifling or unnecessary cases, but where the matter is great, difficult, or undeterminable in any other way, as Scripture instances of lots do inform us, Lev 16:8,9; Num 26:55; Jos 14:2; 18:6; 21:4,5, &c.; 1Sa 10:20,21, Saul chosen by lot; Neh 10:34; 11:1; Act 1:26.
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This evil; very great, unusual, and preternatural tempest; not one among them but had deserved more, yet they surmise some notorious offender amongst them, or this had not been.
So they cast lots, they act according to what was proposed,
and the lot fell upon Jonah; God determines and singles out Jonah.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And they said everyone to his fellow,.... That Jonah…
And they said everyone to his fellow,.... That Jonah awoke and rose up, upon the shipmaster's calling to him, is certain; but whether or no he called upon his God is not; perhaps he did: and when his prayer was over, and the storm still continuing, the sailors said one to another,
come, and let us cast lots, that we may know for whose cause this evil is upon us; for, Observing something very uncommon and extraordinary in the tempest, and all means, both natural and religious, failing to help them; and though they might know that they were each one of them sinners, yet they supposed there must be some one notorious sinner among them, that had committed some very enormous crime, which had drawn the divine resentment upon them to such a degree; and therefore they proposed to cast a lot, which was an appeal to the divine Being, in order to find out the guilty person. That the Heathens used the lot upon occasion is not only manifest from profane writers, but from the sacred Scriptures; as Haman, and other enemies of God's people; and the soldiers that attended the cross of Christ, Est 9:24 Nah 3:10. Drusius reports, from Xavierus, of some Heathens sailing to Japan, and other places in the East Indies, that they used to carry an idol with them, and by lots inquire of it whither they should go; and whether they should have prosperous winds, &c.
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so they cast lots, and the lot fell upon Jonah; through the overruling providence and disposing hand of God, which attended this affair; for, not to inquire whether the use of the lot was lawful or not, or whether performed in that serious and solemn manner as it should be, if used at all; it pleased God to interfere in this matter, to direct it to fall on Jonah, with whom he had a particular concern, being a prophet of his, and having disobeyed his will; see Pro 16:33. The Syriac version renders it, "the lot of Jonah came up"; that is, the piece of paper, or whatever it was, on which his name was written, was taken up first out of the vessel in which the lots were put.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Cast lots - "Lots are an appeal to heaven…
Cast lots - "Lots are an appeal to heaven in doubtful cases, and therefore not to be used but where the matter is undeterminable in any other way."
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 7. Come, and let us cast lots] This…
Verse 7. Come, and let us cast lots] This was a very ancient mode of endeavouring to find out the mind of Divine Providence; and in this case it proves that they supposed the storm to have arisen on account of some hidden crime of some person aboard.
A philosopher being at sea in a violent storm. when the crew began to call earnestly to the gods for safety, he said, "Be silent, and cease your prayers; for should the gods know that you are here, we shall all be lost."
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The lot fell upon Jonah.] In this case God directed the lot.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Jon 1:7-8. Come, and let us cast lots —…
Jon 1:7-8. Come, and let us cast lots — “The sailors betake themselves to this practice, because they see that there is something supernatural in the tempest: whence they conclude that it arose on account of some wicked person who sailed with them. Thus the sailors who carried Diagoras in their vessel, concluded that the tempest which assailed them was principally on account of this philosopher, who openly professed atheism. God was pleased so to order the lots, that Jonah was found to be the guilty person: not to favour such vain practices of the heathen; but that, after Jonah had made known to the mariners that the God of heaven and earth, whom he worshipped, had sent this storm, they might be brought to understand that the true God is the only director of lots; which indeed they seemed to have well understood, as appears from the end of this chapter.” See Calmet and Houbigant. Then said they, Tell us, we pray thee, for whose cause this evil is come upon us — This should rather be rendered, for what cause; for they already knew for whose cause it was, by the lot falling upon Jonah; their inquiry now was, what he had done to occasion divine vengeance to follow him.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Come, and let us cast lots - Jonah too…
Come, and let us cast lots - Jonah too had probably prayed, and his prayers too were not heard. Probably, too, the storm had some unusual character about it, the suddenness with which it burst upon them, its violence, the quarter from where it came, its whirlwind force . “They knew the nature of the sea, and, as experienced sailors, were acquainted with the character of wind and storm, and had these waves been such as they had known before, they would never have sought by lot for the author of the threatened wreck, or, by a thing uncertain, sought to escape certain peril.” God, who sent the storm to arrest Jonah and to cause him to be cast into the sea, provided that its character should set the mariners on divining, why it came. Even when working great miracles, God brings about, through man, all the forerunning events, all but the last act, in which He puts forth His might. As, in His people, he directed the lot to fall upon Achan or upon Jonathan, so here He overruled the lots of the pagan sailors to accomplish His end. “ We must not, on this precedent, immediately trust in lots, or unite with this testimony that from the Acts of the Apostles, when Matthias was by lot elected to the apostolate, since the privileges of individuals cannot form a common law.” “Lots,” according to the ends for which they were cast, were for:
i) dividing;
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ii) consulting;
iii) divining.
i) The lot for dividing is not wrong if not used,
1) “without any necessity, for this would be to tempt God:”
2) “if in case of necessity, not without reverence of God, as if Holy Scripture were used for an earthly end,” as in determining any secular matter by opening the Bible:
3) for objects which ought to be decided otherwise, (as, an office ought to be given to the fittest:)
4) in dependence upon any other than God Pro 16:33. “The lot is cast into the lap, but the whole disposing of it is the Lord’s.” So then they are lawful “in secular things which cannot otherwise be conveniently distributed,” or when there is no apparent reason why, in any advantage or disadvantage, one should be preferred to another.” Augustine even allows that, in a time of plague or persecution, the lot might be cast to decide who should remain to administer the sacraments to the people, lest, on the one side, all should be taken away, or, on the other, the Church be deserted.
ii.) The lot for consulting, i. e., to decide what one should do, is wrong, unless in a matter of mere indifference, or under inspiration of God, or in some extreme necessity where all human means fail.
iii.) The lot for divining, i. e., to learn truth, whether of things present or future, of which we can have no human knowledge, is wrong, except by direct inspiration of God. For it is either to tempt God who has not promised so to reveal things, or, against God, to seek superhuman knowledge by ways unsanctioned by Him. Satan may readily mix himself unknown in such inquiries, as in mesmerism. Forbidden ground is his own province.
God overruled the lot in the case of Jonah, as He did the sign which the Philistines sought . “He made the heifers take the way to Bethshemesh, that the Philistines might know that the plague came to them, not by chance, but from Hilmself” . “The fugitive (Jonah) was taken by lot, not by any virtue of the lots, especially the lots of pagan, but by the will of Him who guided the uncertain lots” “The lot betrayed the culprit. Yet not even thus did they cast him over; but, even while such a tumult and storm lay on them, they held, as it were, a court in the vessel, as though in entire peace, and allowed him a hearing and defense, and sifted everything accurately, as men who were to give account of their judgment. Hear them sifting all as in a court - The roaring sea accused him; the lot convicted and witnessed against him, yet not even thus did they pronounce against him - until the accused should be the accuser of his own sin. The sailors, uneducated, untaught, imitated the good order of courts. When the sea scarcely allowed them to breathe, whence such forethought about the prophet? By the disposal of God. For God by all this instructed the prophet to be humane and mild, all but saying aloud to him; ‘Imitate these uninstructed sailors. They think not lightly of one soul, nor are unsparing as to one body, thine own. But thou, for thy part, gavest up a whole city with so many myriads. They, discovering thee to be the cause of the evils which befell them, did not even thus hurry to condemn thee. Thou, having nothing whereof to accuse the Ninevites, didst sink and destroy them. Thou, when I bade thee go and by thy preaching call them to repentance, obeyedst not; these, untaught, do all, compass all, in order to recover thee, already condemned, from punishment.’“
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain cast lots--God sometimes sanctioned this mode of deciding in…
cast lots--God sometimes sanctioned this mode of deciding in difficult cases. Compare the similar instance of Achan, whose guilt involved Israel in suffering, until God revealed the offender, probably by the casting of lots (; ). Primitive tradition and natural conscience led even the heathen to believe that one guilty man involves all his associates, though innocent, in punishment. So CICERO [The Nature of the Gods, 3.37] mentions that the mariners sailing with Diagoras, an atheist, attributed a storm that overtook them to his presence in the ship (compare HORACE'S Odes, 3.2.26).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 7. Finding their prayers as unavailing as their efforts,…
7. Finding their prayers as unavailing as their efforts, the sailors conclude that the storm is sent upon them by the gods as a judgment for some crime committed by one of their number; and they proceed to cast lots to discover who the culprit is. Instances of a similar belief on the part of the heathen have been adduced from classical authors (see Rosenmüller and Maurer in loc.). A story is told by Cicero (de Nat. Deor. III. 37) of Diagoras, how that when he was on a voyage, and the sailors, terrified by a storm which had befallen them, charged him with being the cause of it, he pointed to other vessels in the same plight with themselves, and asked them whether they thought that they too carried Diagoras. Horace, in a well-known passage, affirms that he would not suffer a man, who had provoked the anger of the gods, to put to sea in the same boat with him, because the innocent in such cases were not unfrequently involved in a common punishment with the guilty (Hor. Od. lib. III. c. 2. 26–30). The truth, which underlay this wide spread conviction, is taught us in its pure form in such histories as those of Achan (Joshua 7.) and Jonathan (1Sa_14:36-46).
for whose cause] Lit., on account of (that) which (refers) to whom, i. e. on whose account. The same expression occurs in Jon_1:12 (“for my sake”), and, though in the Hebrew in an uncontracted form, in Jon_1:8
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the lot fell upon Jonah] An illustration of Pro_16:33; comp. Jos_7:18; 1Sa_14:42. It is worthy of note that the use of the lot, though frequently mentioned and sanctioned in the O. T., and employed even after the Ascension in the choice of an Apostle to fill the place of Judas, never occurs in the Bible after the day of Pentecost. It would seem to have been superseded and rendered needless by the gift which conferred “a right judgment in all things.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (7) Come, and let us cast lots.—We are to…
(7) Come, and let us cast lots.—We are to suppose that Jonah, coming on deck in compliance with the captain’s request, adds his prayers to those of the crew. Finding all unavailing, the sailors propose recourse to the ancient custom of casting lots to discover the guilty person against whom the deities are so enraged. Classical authors as well as the Bible (comp. Jos_7:14, seq.; 1Sa_14:36-46) afford many illustrations of the belief that the presence of an impious man would involve all who shared his company in indiscriminate ruin. Naturally the feeling expressed itself most strongly at sea.
“Who drags Eleusis’ rite to day,
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That man shall never share my home
Or join my voyage; roofs give way,
And boats are wrecked; true men and thieves
Neglected Justice oft confounds.”
HOR.: Od. iii. 2, 26-30. (Conington’s trans.)
Comp. the story told by Cicero of Diagoras (de Nat. Deor. 3:3). Æsch. Sept. cont. Theb. 601-604. Soph. Ant. 372.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Finding the storm still violent, the crew come to…
Finding the storm still violent, the crew come to the conclusion that it is sent by Heaven in punishment of some crime committed by one on board; and they proceed to cast lots to discover the guilty person. Jonah doubtless had meantime complied with the captain"s request, but, as the sailors saw, without visible effect. The belief that temporal calamities are often connected with the presence of culprits, and are sent in judgment, is found in classical authors. Thus Plautus, "Rudena," 2:21"Pol minume miror, navis si fracta est tibi, Scelus te et sceleste parta quae vexit bona. "Little I wonder if the ship is wrecked Which carries thee and thy ill-gotten wealth. (Comp. Aeschylus, "Electr.," 1354; "Theb.," 598; Horat., "Carm.," 3:2, 26, etc.) The misfortune of the Israelites at Ai was consequent on the sin of Achan. (Jos 7) Let us cast lots. (On the Christian view of "lots," see Dr. Pusey"s Commentary, pp. 270, 271.) Jerome says here, "The fugitive was taken by lot, not by virtue of the lots, especially of the lots of heathen men, but by the will of him who guided the uncertain lots." For whose cause; Septuagint, tinov eneken . The unusual nature of the tempest showed them that it was sent in judgment. Commentators cite the story of Diagoras told by Cicero ("De Nat. Deor.," 3:37). The lot fell upon Jonah. Pro_16:33, "The lot is cast into the lap; but the whole disposing thereof is of the Lord". (comp. 1Sa_10:20, etc.; 1Sa_14:41 Act_1:26)
Vers. 7-10. The fugitive convicted.
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"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," etc. The prayers of the mariners, and Jonah"s prayer, if indeed he tried to pray (although that is hardly likely; see Jon_4:2, "Then Jonah prayed"), led to no abatement of the storm. God"s purpose was not to be accomplished in that way Jonah was not to be restored in so easy a manner. But prayer may seem to be unanswered while it is answered it is a link in a chain. A much more profound discipline had yet to be passed through in order that Jonah might be restored and the great purpose of his mission to Nineveh attained. Let us trace the next steps in the development of the providential plan.
I THE MARINERS RESOLVE TO CAST LOTS. (Ver. 7) This is a striking step. They might have given themselves up for lost, perhaps drowning their feelings, as sailors have often done, in intoxication (if that be not an exclusively modern practice); but they resolved to make another effort to save their lives and their ship. This proceeded on the belief that this storm was caused by some man"s sin; and to find out who was the offender they determined to cast lots. A dangerous generalization, to ascribe a calamity to one man"s sin, though in this case correct. Perhaps there were unusual circumstances in the storm that led them to reason thus. "If anything should happen strangely, as while we are in this mortality we may very well expect, we can take no better course than these shipmen presently to fear lest iniquity be the author of it" (Abbot). Casting lots was a peculiar device to ascertain a secret; religious use of lots, however, is very different from the careless appeal to the lot often made, (see Jos_7:16 1Sa_10:21 Act_1:26) The lot becomes legitimate only when all the ordinary methods of settling a difficulty have failed, and nothing remains but to make a solemn appeal to God.
II THE LOT FALLS UPON JONAH. Picture his anxiety while the lot was being cast his despair when it fell on him. This seems to have brought him to a sense of his sin: it was God"s voice, "Thou art the man!" Jonah now broke down, prostrated by the little arrow from God"s quiver. In walking through a hospital after a battle, two remarks are sometimes made How easy to kill! and How difficult to kill! Some bodies almost entire, yet killed; some fearfully shattered, yet alive. So we say How difficult it is to humble! and How easy it is to humble! difficult for man, easy for God; man may reason, expostulate, apply truth, yet the offender may not in any degree be touched by it. A word, a look, a lot from God, makes one quite prostrate and helpless. What a power of rebuking and prostrating God may use at the last day!
III JONAH QUESTIONED. All eyes are fixed on Jonah with eager curiosity to ascertain what he had done. The running fire of questions indicates desire for light on the strange transaction. They were chiefly anxious to know his crime, his occupation, and his country; either his personal guilt, or the guilt connected with his occupation, if it was an unlawful one, or with his country, or with his people; for there might be some horrible sin, perhaps committed of old by the people of his country, exposing them and him through them to the wrath of the gods. Why did they not act at once on the decision of the lot, and throw Jonah overboard? Probably they desired confirmation of it; it must be a painful transaction, and. they would like more authority for the step they were to take. It would be satisfactory to get Jonah to confess. It might throw light on the origin of storms, and be a useful hint for the future.
IV JONAH"S ANSWER. The nobler aspect of Jonah"s character now comes out perfect ingenuousness and honesty; he knows his fate death stares him in the face yet there is no shrinking or fencing of any kind. He tells them:
1. He is a Hebrew, a member of the race that had so much to do with the powers above.
2. The God whom he worships is the God that made the sea and the dry land, and has absolute power over both.
3. He has fled from his presence, has offended him, and now God is showing his displeasure. Humiliating position, yet not without a certain grandeur Jonah under the rebuke of God, his own conscience, and the heathen mariners. In reference to the mariners, he who might have been expected to bring them blessing has brought them trouble. His mouth is shut; he can say nothing for himself. There is something very striking in his undergoing the condemnation of the mariners. He had been afraid, apparently, of the bad opinion of the Ninevites, and had shunned his commission; but now he encounters the bad opinion of the mariners with nothing to fall back on his conscience and his God both against him. Yet there is a grandeur in his honest confession, in his attitude of thorough humility; there is a noble truthfulness now about him; he conceals nothing, though he must be the victim.
V EFFECT ON THE MARINERS. They were exceedingly afraid. They felt a sense of the reality and nearness of a supernatural power the power of the God who made the sea and now raises it in storm. The supernatural must be always very impressive must have subduing effect whenever God is felt to be near, as in time of pestilence. The men now felt God near, in character of the righteous, holy Judge, punishing an offender not like heathen gods, jesting at sin, but in terrible earnest against it. They seemed to have been impressed, and converted to God, for the soul may move very rapidly; deep impressions may be made very suddenly in time of great excitement. A great lesson to Jonah; if these rough heathen sailors were so deeply impressed by the fear of God, might not the Ninevites have been so too? They said to Jonah, "Why hast thou done this?" Strange aspect of sins of God"s servants in eyes of world! God"s servants have no cloak for their sins. The question must have cut Jonah to the quick. He could only echo it in blank amazement Why have I done this? Observe the hollowness of all apologies for sin in the hour of judgment; sin, however sweet in the mouth, is bitter in the belly; "lust, when it is finished, bringeth forth death." The horror and misery of the ship"s company are a type of the effects of sin, of one sin, by a servant of God. "Who can understand his errors? Cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins." O sin, what a monster art thou! what tragedies come out of thee I how dost thou involve others in ruin, as the drunkard"s family! God give us a true sense of it, and teach us to hate it in every form, and guard against its minutest seeds, lest, like the dragon"s teeth, they breed against us hosts of armed men! Let each one often put the question, in reference to his sins, "Why hast thou done this?" Sinned against God and man, and against thine own soul, and against thine own children? Better we should put the question and answer it in time, than wait till God puts it in the day of judgment. W.G.B.
Vers. 7-10. Jonah detected.
I JONAH DETECTED BY THE LOT. Heathens cast that lot; still the disposal of it was of the Lord. He guided the fateful token, and so it fell to Jonah. Now that the Divine Spirit is given to those that seek him, we are released from dependence upon the indications of the lot. But still by things as little seeming as lot casting, backsliders are discovered to themselves if not to others. A cock crow detected the recreant Peter. And now by some memorial of better days, an old letter perhaps, a book inscribed with a once-cherished Christian name, or a time-yellowed ticket of Church membership, the backslider is self-detected. Oh the upbraiding days that are no more! Oh, reproaching light of the irrevocable years! Now he has sinned away the light, has grieved out of his heart the joy of the Lord. "The lot fell upon Jonah," and he was detected.
II JONAH DETECTED BY THE SAILORS" MANY QUESTIONS. "Thine occupation?" A prophet! But so faithless to the prophetic call, so unworthy of the prophetic name! "Whence comest thou?" From Gathhepher; from high, if perilous, mission to Nineveh, seeking, as he tells them, to flee from the presence of the Lord, to escape (how guilty! how futile!) from the great universal presence. "What thy country?" The land of privilege, the Holy Land! "Of what people art thou?" Of the people of God, the people chosen to be the depository of the Divine truth, and the witnesses to the Divine character. Questions these to go home. Backslider, "what thine occupation"? You have been, it may be, a Christian worker, a teacher of the young, a speaker of the truth. And not now. Why not? "Whence comest thou?" From a pious early home? From scenes of Christian activity and service that miss you, that know you no more? "What thy country, thy people?" A citizen of this Christian country, with such opportunities to be a Christian man and to do Christ"s work among men, and yet you act as if gospel light had never shone to you, as if the news of salvation had never sounded in your ears.
III JONAH DETECTED BY THE SAILORS" UNANSWERABLE QUESTION. "Why hast thou done this?" was the question that pierced deepest of all. It was unanswered. Jonah could not attempt excuses, and reason for his flight there was none. Backslider, once you could find time for Christian service; you had joy in it; you were a blessing; you were blest. Not so now. You have withdrawn from Christian work. "Why hast thou done this?" What valid reason can you give? Once you were in fellowship with God"s people. Not so now. The world"s spell is on you. You are intent on making a position, pushing the fortune of your family; pleasure is your pursuit, ambition your aim. But were you not happier in the former days than in these? "Why hast thou done this?" Once you tasted that the Lord was gracious; now you are far out on the godless, reckless deep, where there is no peace. Why is this? "Speechless" you must be. For such guilty flight reason there can be none. G.T.C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Let us cast lots, that we may know for…
Jon_1:7
Let us cast lots, that we may know for whose cause this evil is upon us.
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Conditions to be observed in casting lots
1. We must never fall to lottery but when necessity enforceth us: all other lawful means must be first assayed.
2. We must use great reverence and religiousness in the action. Holy things must be done in a holy manner.
3. We must avoid impiety and idolatry therein, ascribing the event of our wishes neither to the stars nor to any other celestial body, which cannot want the ingestion and intermeddling of devils.
4. We must not apply the oracles of God in His sacred Scriptures to our earthly, temporary, and transitory losses.
5. The ends of our lots must be respected; the honour of God, as the moderator of all such ambiguities; the furnishing of His Church, if two or more be fit, with the fitter; the preserving of justice; the avoidance of greater mischiefs.
6. We must eschew all fraud and deceit in permitting our causes to heavenly arbitrament. (Bishop John King.)
The lot
In the proposal of the sailors, though superstition seems to have dictated it, I perceive an implied recognition of the agency of God in the storm. They considered their present distress as a visitation from God. And in this they judged truly. Storms do take place under the direction of Divine providence. I perceive, further, the operation of natural conscience in these heathen men; for they believe not only that it was God who sent the storm, but that the storm was the evident token of His displeasure on account of sin. Sin indeed is the great cause of all the evils with which mankind are afflicted. The conscience of the sinner may at other times be lulled into a false peace, but the pressure of great calamity, or the fear of its approach, rouses it from its slumber. In this case, the conscience of these heathen, though not enlightened by revelation, accused them. There is, however, no direct evidence that these mariners were impressed, severally, each with a conviction of his own sins in particular. Every man looked away from himself, as if he were blameless, and turned his thoughts towards some other of the company as the guilty cause of the storm which threatened their destruction. Besides, they were ill-informed respecting the administration of Divine providence towards sinners in this present world. They seem to have thought that the sufferings which befall men in this life are in exact proportion to the measure of their iniquities. This was the error of Jobs friends. The sailors considered the storm as a special visitation inflicted because of some more than ordinarily aggravated transgression, committed by some unknown individual among them. So they appealed to God by lot, in order to discover the Guilty person. The whole business of the sailors casting lots must be ascribed to their ignorance and superstition. We should err were we to judge of the lawfulness or unlawfulness of actions merely by their event; and God is often pleased to employ for His purposes the ignorance and folly of men. (James Peddie, D. D.)
And the lot fell upon Jonah.
Finding the guilty one
God will certainly find out the Jonah that causeth the storm. The guilty person shall not always go undiscovered.
I. Persons under guilt may go a long time undiscovered. Some mens hidden works of darkness are sooner brought to light than others.
II. Some mens sins are not discovered until they come to the great reckoning, the great audit day. Some mens sins are open beforehand to judgment, and some men they follow after. Then the hidden things of darkness that escape discovery now will all be brought to light; and what if you he hid here, this will but harden you: whereas a discovery might be a means to awaken you and bring you to repentance.
III. Some mens guilt comes under more dreadful aggravations than others. Ordinarily, the more aggravations that mens sins are clothed with, the sooner will God lay them open to a discovery.
IV. Upon their discovery they either grow worse and are hardened, or they are deeply humbled. Jonah, upon his dis covery, acknowledges and accepts the punishment of his iniquity. Now we inquire, What ways and means doth God take for the discovery of guilty persons?
1. By pursuing them with the terrors of conscience.
2. By sending judgments and afflictions after them.
3. By suffering them to fall into some notorious sin.
4. By giving the guilty person up to some gross and notorious error.
5. By causing the power and authority of the Word to seize upon them and arrest them.
6. By wonderful providences.
7. By bringing them to heart and con science examination.
By such discovery of guilty persons God gets Himself a name. A name for His justice, wisdom, omniscience, omnipresence, and also for His Word and truth. Why will the Lord discover guilt? To bring poor souls to shame, and so to repentance, and all this while He hath a design of love to the soul in the discovery. Because He will have some persons made cautions and examples to others. That the world may know of His displeasure against sin. That the rottenness of many hearts may appear, and they may no longer go on to deceive others. (John Ryther.)
The discovery
Let sinners conceal themselves as they may, their transgressions will sooner or later assuredly discover them.
I. Sin may be long concealed from the eye of man. There is, indeed, a gracious covering provided for the sins of believers. There is also a charitable concealment to which in many instances we are bound; but this regards the transgressions of others. But there is a covering which is not of Gods Spirit; a concealment by which sinners are encouraged to add sin to sin. This is worn sometimes in the form of delusion, and then sinners deceive themselves. At other times they wear their covering in the broad and ostensible form of hypocrisy. Ought every transgression to be avowed, however secret Were it viewed in relation to God we should say absolutely that it is hypocrisy to conceal. What are the cases where, in obedience to the Scripture, we are conscientiously bound to confess our faults, not only to God, but also in the presence of one another?
1. Such disclosure would be necessary when, in exercise of lawful authority, the sinner may be regularly called.
2. Disclosure of secret offences is required where, in their consequences, they may implicate others.
3. The interests of the Divine honour, not unfrequently, may require it. The honour of Divine grace is by such confession promoted.
II. All sins, even the most secret, shall be eventually revealed. Sentence against an evil work is not at all times speedily executed. But delay does not secure final impunity. As there can be no hiding-place to the impenitent, neither shall any species, any degree of transgression escape.
III. There are certain kinds of transgression which the wisdom of the Divine government reveals, and its justice generally avenges, even in our present state of being.
1. The general characters by which such sins are distinguished.
2. God is in no want of instruments for the discovery of the concealed transgressor.
3. For what purposes are these discoveries made?
(1) For the manifestation of the Divine glory.
(2) In mercy to the sinner himself.
(3) To afford us all the most salutary warning. (James Simpson.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Jon_1:7. Lots] A heathen mode of decision, often permitted…
CRITICAL NOTES.]
Jon_1:7. Lots] A heathen mode of decision, often permitted by God. “Lots were for
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(1) dividing;
(2) consulting;
(3) divining” [Pusey]. Fell upon] Pro_16:33.
HOMILETICS
IS THERE NOT A CAUSE?—Jon_1:7
When great judgments happen there must be great guilt. When a nation, city, or family is brought into danger, it is wise to inquire into the cause. Here we notice—
I. Social danger caused by individual sin. Nature teaches a connection between sin and suffering. They are bound together under God’s government. The connection is not casual. All misery is the result of sin. But while each individual stands for himself, he is also related to others. Nations suffer for the sins of rulers; families, for the sins of parents; and the crew for the sins of its passenger. “This man perished not alone in his iniquity.”
II. Social danger prompting social sympathy. “They said one to another, Come.” Great calamity begets great sympathy. Common sufferings knit kindred feelings and hearts in one. “There was no independent member, no mutinous spirit amongst the crew,” says Mr Exell; “no one suggested another way of relief; all, as though animated by one common impulse, at once accept this test of innocence.”
III. Social danger removed by the providence of God. “Nature forces on our heart a Creator, history a providence,” says Richter. In this narrative we discern the power of God over the elements of nature and the destinies of men.
1. Providence over the phenomena of nature. The storm—no ordinary one—was traced to a cause. The mariners, though not true believers, were not atheists. Their gods could do nothing; perhaps Jonah’s God could help them, whom they called “the God.” Jonah is reproved for want of devotion to him and lackness of duty to his fellow-passengers in peril. Among heathen nations there was a general admission of one supreme ruler over earth and sea; a remnant of the primitive knowledge by which Jehovah left not himself without a witness.
2. Providence over the conduct of men. There must be a cause for this evil; they must find it out, and if possible remove it. They believe some one is guilty, and do not expect that the culprit will tell of himself. They appeal to the higher power, in the only way they know, by lot. The evil is thought of, and not so much the storm. Behind natural phenomena, law, sequence, or cause, they discern moral designs. Man cannot escape his God—(a) In discovering their guilt. Jonah expected to escape, but was found out and his guilt made known. No darkness nor distance can hide the sinner. Murder will out; and it is true in a measure with all sin. Sin tries to deceive with secrecy and then betrays to others. “There is nothing that shall not be revealed.” “God will bring every work into judgment, with every secret thing.” (b) In deciding their destiny. No event can escape the eye of God, and no step in life be taken without his permission. God overruled the lot, and it fell upon Jonah. How completely are we in the hands of God. Believers trying to forget neglect of duty, and unbelievers refusing to follow Christ, can hide nothing from his all-searching eye. “My times are in thy hand.” “The lot is cast into the lap; but the whole disposing thereof is of the Lord.”
CASTING LOTS.—Jon_1:7
The mariners have now recourse to other means of safety than their exertions or prayers.—Observe in their conduct, First, both the power and defectiveness of conscience. They saw themselves deserving of Divine anger; yet each thought himself less guilty than his fellow. The lanthorn light of conscience in a natural man, gives a general view of some prominent truths sufficient to cause him to pass sentence of condemnation on himself, but it searches not the soul’s recesses, so as to show sin in its extent and sinfulness. Ignorance and pride are impenetrable, and these effects are produced by the powerful aid of the Spirit. When that shines into the soul, a man will make St Paul’s confession his own. Secondly, the light of nature. As conscience shined inwardly, so this outwardly, testifying to a connection between guilt and punishment (Act_28:4). They saw in the tempest an extraordinary judgment, and surmised (rightly) an extraordinary cause. Perhaps herein the light of nature was aided by that of tradition and some faint glimmerings of Scriptural truth. We are very slow to admit a connection between sin and suffering. We are apt to lay the blame of the latter anywhere but where it should be, on our own transgressions. Thirdly, the influence of superstition. Lots have sometimes been used by Divine appointment. Here is a far less clear warrant for them. Yet we may admit some right principle among these sailors, of referring to a higher Being what seemed beyond the reach of human knowledge to decide. But among the heathen Satan abused them (as other things of a similar kind, such as divination) to an execrable superstition, and the establishment of his own dominion (Est_3:7; Eze_21:21; Isa_20:3). Both in ancient and modern times they have been abused to serve the avarice and evil passions of men, and have proved the source of misery, contention, and bloodshed (Joe_3:3; Oba_1:11; Joh_19:23). We are seldom if ever warranted to have recourse to lots. We have a full and sufficient guide in the Scriptures, and can never be justified in using this guide, as some do, in the way of a lottery [Sibthorp].
HOMILETIC HINTS AND OUTLINES
This evil. Suffering, penal and social.
Guilt disowned and discovered in the lot. “In this procedure, there are two things to be attended to:—First, the fact that each man by making this proposal and going into it disowns the guilt: and second, the method by which they propose to discover it [Martin].
Upon Jonah
1. Who is to be pitied for his guilt and humiliation.
2. Rejoiced over, because stopped in his wandering from God and about to be restored.
God’s controversy is sometimes greater with his people and more severely prosecuted than against Pagans and gross idolaters. For—
1. Rebellion is idolatry (1Sa_15:23), and so much the grosser as it is in a child.
2. Though they worshipped that which was no god, yet none of them had so behaved towards a supposed Deity, as he had done towards the true God.
3. God may wink at sins in Pagans, but will not let his own children go on unreclaimed (Amo_3:2), it being mercy to pursue them for their folly and amend them [Hutcheson].
ILLUSTRATIONS TO CHAPTER 1
Jon_1:7. Lots. Religion, even in its rudest forms, has always been faithful to its general principle thus far, that when the anger of the Divinity has been apprehended, it has been understood to be against sins and crimes; and also that the Divinity was believed to know who was the criminal. The mariners, therefore, referred it to the avenging Power to point out the criminal by a common ancient practice. A reference this not to chance, but to a superior intelligence. Could our prophet have any doubt where. the lot would fall? No: his conscience must have been a prophet to him [John Foster].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 1:7-8 Use of lots was permitted by God for…
1:7-8 Use of lots was permitted by God for certain purposes (see Lev 16:8; Josh 18:6; 1 Chr 26:12-16; Acts 1:26); however, divination in general, as practiced in the wider ancient world, was displeasing to the Lord (Deut 18:9-13). • to see which of them had offended the gods: It was fairly common in the ancient Near East to assume that bad fortune was the result of a god’s taking offense.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.