I. GOD BLESSES NOAH AND THE RACE.
A. MARRIAGE STATE BLESSED 1-5.
1. Why this blessing necessary 1.
2. Wedlock established twice 2.
3. Evidence of God's love to the human race 3.
4. Did this blessing pertain to Noah 4.
* Bearing of children a special blessing of God unknown to the
heathen 5.
I. GOD BLESSES NOAH AND THE RACE.
A. Marriage State Blessed.
V. 1. _And God blessed Noah and his sons, and said unto them, Be
fruitful, and multiply, and replenish the earth._
1. This consolation was indeed needed after the whole human race had
been destroyed by the flood and only eight souls were saved. Now Noah
knew that God was truly merciful, since, not content with that first
blessing which he had bestowed upon mankind in the creation of the
world, he added this new blessing, that Noah might have no misgivings
whatever in regard to the future increase of his posterity. And the
joy brought by this promise was all the greater for God's emphatic
promise on a previous occasion, that he would never again visit
mankind with such severe punishment.
2. In the first place, then, this chapter renews the establishment of
marriage. God, by his Word and command, joins male and female for the
purpose of repopulating the earth. Inasmuch as God had been roused to
anger before the flood by the sin of lust, it was now needful, by
reason of that fearful proof of wrath, to show that God does not abhor
the lawful cohabitation of man and woman, but that it is his will to
increase mankind by this means.
3. The fact that God had expressed it as his will that the human race
should be propagated through a union between man and woman, an end
which could have been attained from stones had he failed to approve
such union as lawful, after the manner of Deucalion of whom the poets
fable--this fact tended to furnish Noah sure evidence that God loved
man, and desired his welfare, and that now all anger was at an end.
Therefore this passage illustrates the dignity of wedlock, which is
the foundation of the family and State, and the nursery of the Church.
4. The objection is here raised that Noah had already reached an age
no longer fit for procreation in view of the fact that the Bible
records no instance of children being born to him afterwards, and
therefore this promise was valueless. To this I reply that this
promise was given, not to Noah alone, but also to his sons, even to
all mankind; so that the expectation of offspring was entertained even
by the grandsire Noah.
5. This passage, furthermore, tends to convince us that children are a
gift of God and a result of his blessing, as is shown in Psalms 127,
3. The heathen, who know nothing of God's Word, ascribe the increase
of mankind partly to nature and partly to chance, in view of the fact
that those who are evidently most fit for procreation often remain
without offspring. Hence, they do not thank God for this gift, nor do
they receive their children as a blessing from God.
B. MAN'S USE OF AND DOMINION OVER ANIMALS 6-31.
1. Whether animals feared man before the flood 6-7.
2. Relation between this use and dominion and of what they give
evidence 7-9.
3. This use and rule a special blessing of God 8-10.
* Whether the custom of slaying cattle dates from the beginning of
the world 10-11.
4. Whether Adam knew of this use and dominion 12.
5. This use of animals is evidence of God's love to the human race
13.
* God's blessings greater than his wrath 13.
6. Whether this use extends to unclean animals 14-15.
7. How man's fear of animals and their wildness and cruelty can
exist with this dominion 16-18.
* New sins accompanied by new punishments 19-20.
* Sodom before and after its destruction 21.
* God's punishment of Wittenberg, Bruges and Venice, and the cause
22-23.
* God's command not to eat blood.
a. Why given 24.
b. How to treat this text, which contains God's Word 25.
* Meaning of Nephesch and Basar 26.
c. Right understanding of the command 27.
* The words, "Surely your blood will I require" etc.
a. Lyra's and the Rabbis' explanation, 28-29.
b. Their true meaning 30-31.
B. MAN'S USE OF AND DOMINION OVER ANIMALS.
V. 2. _And the fear of you and the dread of you shall be upon every
beast of the earth, and upon every bird of the heavens; with all
wherewith the ground teemeth, and all the fishes of the sea, into your
hand are they delivered._
6. It would seem that the dominion of man is here increased for his
greater consolation. For though after the creation man was given
dominion over all animals, yet we do not read that the beasts feared
and fled from him according to the description of Moses. The reason is
found in the fact that heretofore the animals were not destined to be
man's food; man had been a kind ruler of the beasts, not a killer and
eater.
7. Here, however, they are subjected to man as a tyrant with unlimited
power of life and death. Since the servitude of the beasts is
increased and the power of man over them extended, the animals are
harassed by terror and fear of man. We see even the tamed ones do not
readily allow themselves to be handled; they feel the mastery of man
and have a constant instinct of danger. I do not believe that such was
the case before this Word of God was spoken. Before that time, men
used suitable animals for their work and for sacrifice, but not for
food. This increase of power also is a token of God's favor; he
confers a privilege unknown to the patriarchs, as a token of his love
and interest in man.
8. We must not undervalue this boon authority over the beasts; for it
is a special gift of God, of which the heathen knew nothing, because
they lack the Word. We are the ones who derive the greatest benefit
from this gift. When this revelation was given to Noah, and such a
privilege granted, there was really no need of it. A few men possessed
the whole earth, so that its fruits were to be enjoyed by them in
abundance and it was not necessary to add the flesh of beasts. But we
today could not live altogether on the fruits of the earth; it is a
great boon to us that we are permitted to eat the flesh of beasts, of
birds and of fish.
9. This word, therefore, establishes the butcher's trade; it puts
hares, chickens, and geese upon the spit and fills our tables with all
manner of dishes. Necessity makes men industrious. Not only do they
hunt the animals of the forests, but carefully fatten others at home
for food. God in this passage establishes himself a slaughterer, as it
were, for by his word he consigns to slaughter and death those animals
which are suitable for food, as recompence to God-fearing Noah for his
tribulations during the flood. For that reason would God feed Noah
with lavish hand.
10. We must not think that this privilege was not divinely ordered.
The heathen believe that this custom of slaughtering animals always
existed. Such things are established, or rather permitted, by the Word
of God; beasts could not have been killed without sin if God had not
expressly permitted it by his Word. It is a great liberty for man to
slaughter all kinds of beasts fit for food and eat them without
wrong-doing. Had but a single kind of beasts been reserved for food,
it would still have been a great boon; how much more should we value
this lavish blessing, that all beasts suitable for sustenance are
given into the power of man!
11. The godless and the gentiles do not recognize this; nor do the
philosophers. They believe that this privilege has always been man's.
As for us, however, we should have full light on the subject, in order
that our consciences may enjoy both rest and freedom in the use of
what God has created and allowed, there being absolutely no law
against such food. There can be no sin in their use, though the wicked
priests have criminally burdened the Church on this subject.
12. In this passage, then, the power of man is increased and the brute
beasts are committed to him, even unto death. They fear man and flee
him under the new order, running counter to the experience of the
past. Adam would have been averse to killing even a small bird for
food. But now, since the promulgation of this Word, we know that, as a
special blessing, God has furnished our kitchens with all kinds of
meat. Later on he will also take care of the cellar by showing man how
to cultivate the vine.
13. These are sure proofs that God no longer hates man, but favors
him. This story bears witness that, as God's wrath, once aroused, is
unbearable, so his mercy is likewise endless and without measure when
it again begins to glow. But his mercy is the more abundantly
exercised because it is the very nature of God, while wrath really is
foreign to God; he takes it upon himself contrary to his nature and
forced thereto by the wickedness of men.
V. 3. _Every moving thing that liveth shall be food for you; as the
green herb have I given you all._
14. Here a question arises. In chapter 7, 2, Moses showed the
difference between clean and unclean beasts; here, however, he speaks
of all animals, without any distinction. Did God, then, permit man to
use also the unclean animals for food?
15. The statement as such is general: every moving thing that moveth
upon the earth. There are some who believe that men at the time of
Noah made no distinction between clean and unclean animals as regards
food. But I hold a different opinion. For since such difference had
been established before that time and was carefully observed in the
Law afterward, I believe that men used only clean beasts for food;
that is, such as were offered in sacrifice. Hence the general
declaration must be understood with a modification: Everything that
liveth and moveth, of clean beasts, is to be food for you. For, in
general, human nature loathes serpents, wolves, ravens, mice, and
dormice, though certain tribes may be found who relish even these
animals. The fear and terror of man is upon all beasts of the earth,
because he is allowed to kill them; but it does not follow that man
uses them all for food. It is probable that Noah ate clean beasts
only; and only clean beasts, he knew, were acceptable to Jehovah in
sacrifice.
16. But there is another thing hard to understand. How can it be that
the terror and fear of man is upon all animals when wolves, lions,
bears, wild boars, and tigers devour men, and are rather a terror to
men? So with the entire family of serpents, from which we flee at a
glance. What shall we say here? Is the Word of God untruthful? I
answer: Though we, being aware of our danger, flee from such beasts
and are afraid of them, yet they, likewise, fear man. Even the
fiercest beasts become terrified and flee at the first sight of man;
but when they become enraged they overcome man by reason of their
bodily strength.
17. But, you say, why do they fear when they are stronger? I answer:
They know that man is endowed with reason, which is more powerful than
any beast. The skill of man masters even elephants, lions, and tigers.
Whatever man's bodily strength is unable to do, that he accomplishes
by his skill and his reasoning powers. How would it otherwise be
possible for a boy of ten years to control an entire herd of cattle?
Or for man to guide a horse, an animal of singular fierceness and
strength, to go in whatever direction he desires, now urging it
forward and then compelling it to a more moderate gait? All these
things are done by man's skill, not by his strength. Hence, we do not
lack clear proofs that the fear of man remains upon the beasts, which
harm man when they become enraged, and for that reason are feared by
him.
18. I have no doubt, however, that at the time of Noah and the
patriarchs immediately succeeding, this fear in the beasts was
greater, because righteousness then flourished and there was less of
sin. Afterward, when holiness of life declined and sin increased, man
began to lose this blessing, and the wild beasts became a punishment
for sin. Moses threatens in Deut 32, 34 that God would send upon them
the teeth of beasts. How fearful, also, was the plague of the fiery
serpents in the desert! Num 21, 6. Bears tore to pieces the lads who
mocked the prophet, 2 Kings 2, 24. Why did the beasts here lose their
fear of man? Why did they rage against man? Was not sin the cause?
19. Therefore, as stated before, when new sins arise, new punishments
will also arise. So we see that in our day disease and misfortunes
heretofore rare become general, like the English sweat, the locusts
which in the year 1542 devastated great stretches of land in Poland
and Silesia, and other examples.
20. In like manner, God promised seasons of seeding and of harvest, of
heat and cold, and yet he does not so close his eyes to our sins that
the seasons, both of seeding and of harvest, are not subject to
climatic disturbances, such as the fearful drouth of the year 1504 and
the almost unending rains of the two following years. Considering the
wickedness of our age, why should we wonder that the blessing gives
place to a curse, so that the beasts, which would fear us were we not
wicked, are now a terror unto us and harmful?
21. The country of the Sodomites was like a paradise; but by reason of
sin it was turned into a sea of asphalt; and those who have seen that
country tell us that most beautiful apples grow there, but when they
are cut open they are found to be filled with ashes and offensive
odor. The reason for this is that the Sodomites did not acknowledge
the gifts of God who blessed them, but misused them according to their
own will. Furthermore, they blasphemed God, and persecuted his saints,
being haughty by reason of those good gifts. Therefore the blessing
was taken away, and everything became curse-ridden. This is the true
explanation of the fact that, though there are signs of terror in wild
animals, we are nevertheless afraid of them, and they inflict harm
upon us.
22. I am quite certain that very wicked men once lived in this country
of ours; how could we otherwise explain the parched soil and barren
sands? Names also show that the Jews at one time peopled this country.
Where bad people live, there the land gradually grows bad by the curse
of God.
23. The city of Bruges in Flanders used to be a renowned port; but
from the time when they held King Maximilian captive, the sea
retreated, and the port ceased to exist. Of Venice they say the same
thing today. Nor is this very astonishing, since to the numberless
sins of rulers of the State, defence of idol worship and persecution
of the Gospel was added.
V. 4. _But flesh with the life thereof, which is the blood thereof,
shall ye not eat._
24. What we have heard so far, referred to domestic matters; now God
adds a commandment pertaining to civil government. Since it was no
more a sin to kill an ox or a sheep for food than it was to pluck a
flower or an herb, growing in the field, there was some danger that
men might misuse this God-given power over the beasts and go beyond it
even to the shedding of human blood. Hence, he now adds a new law,
that human blood must not be shed, and at the same time he curtails
the liberty of eating flesh; he forbids them to eat flesh which has
not first been drained of blood.
25. The Hebrew text presents many difficulties, and, for this reason,
interpreters are at variance. It is needless to recite all renderings
of this verse. I steadily follow the rule that the words must explain
the things, not the things the words. Hence, I spend no time upon the
ideas of those who explain the words according to their own
inclinations, making them serve the preconceived notions which they
bring to their literature.
26. Let us first look at the meaning of the words. _Rephesh_ properly
denotes a body with a soul, or a living animal, such as the ox, the
sheep, man, etc. It denotes not merely the body, but a living body, as
when Christ says: I lay down my life for the sheep, Jn 10, 15. Here
the word "life" means nothing else than the life animating the body.
_Basar_, however, means flesh, which is a part of the material
element, and yet has its breath and its energy, not from the body, but
from the soul. For the flesh or the body, of itself and without the
soul, is an inanimate thing, like a log or a stone; but when it is
filled with the breath of the soul, then its fluids and all bodily
forces assume activity.
27. God here forbids the eating of a body which still contains the
stirring, moving, living soul, as the hawk devours chickens, and the
wolf sheep, without killing them, but while still alive. Such cruelty
is here forbidden by Jehovah, who sets bounds to the privilege of
slaughtering, lest it be done in so beastly a manner that living
bodies or portions thereof be devoured. The lawful manner of
slaughtering is to be observed, such as was followed at the altar and
in religious rites, where the beast, having been slain without cruelty
and duly cleansed from blood, was finally offered to God. I hold that
the simple and true meaning of the text, which is also given by some
Jewish teachers, is that we must not eat raw flesh and members still
palpitating, as did the Laestrygones and the Cyclopes.
V. 5. _And surely your blood, the blood of your lives, will I require;
at the hand of every beast will I require it: and at the hand of man,
even at the hand of every man's brother, will I require the life of
man._
28. Here the Hebrew text is even more difficult than in the foregoing
verse. Lyra, quoting the Rabbins, finds four kinds of manslaughter
indicated here; he divides the statement into two parts, and finds a
twofold explanation for each. He understands the first part to mean
those who lay murderous hands upon themselves. If this is correct,
then this passage is a witness for immortality; for how could God call
to account a person who, being dead, no longer exists? Hence,
punishment of sin after this life could be indicated here. But it
seems to me that philology militates against this explanation. Though
I do not lay claim to a perfect knowledge of the Hebrew tongue, yet I
am certain that such a meaning is not here apparent.
29. The second kind of murder, he illustrates by the custom of
throwing human beings before wild beasts, as was done aforetime in the
theatres, truly a barbaric spectacle, repulsive to all human feeling;
the third kind is murder at the instigation of another; the fourth,
murder of a relative.
30. This distinction would be quite satisfactory if it could be proven
from the words of the text; but it is a Jewish invention born of their
hatred of the Roman laws. It is much simpler to understand this
passage as a general prohibition of murder, according to the fifth
commandment, which says, "Thou shalt not kill." God desires not even a
beast to be killed, except for a sacred purpose or for the benefit of
man. Much less does he permit taking the life of man, except by divine
authority, as will be explained hereafter.
31. In the first place, then, wilful and wicked slaughter is
forbidden. Culture is opposed to the wanton killing of animals and to
the eating of raw meat. In the second place God forbids homicide of
any description; for if God will require the blood of a murdered human
being from the beast that slew him, how much more relentlessly will he
require it at the hand of man? Thus this passage voices the sentiment
of the fifth commandment, that no one shall spill human blood.
II. LAW CONCERNING MAN'S SLAUGHTER; GOD'S COVENANT WITH NOAH; THE
RAINBOW 32-68.
A. LAW CONCERNING SLAYERS OF LIFE.
1. If it existed before the flood 32.
2. Relation of the flood to this law 33.
3. This the source of all human laws 34-36.
4. When and how this law can be executed 35.
* Why is it well to observe that government was instituted by
God 36-37.
5. In what respect is it a great blessing from God 37.
6. How is government a proof of God's love to man 38.
7. Why God gave this command, and why he punishes man-slaughter
39.
8. Hereby a new police and a new order are instituted 40.
* Verdict of philosophy and of reason on civil authority 41.
* Verdict of God's Word 42.
9. This law applies to all men 43.
10. Why God is such an enemy of man-slaughter, and so earnestly
forbids it 44-45.
11. The conclusion that God loves life 46.
II. THE LAW AGAINST TAKING LIFE; GOD'S COVENANT WITH NOAH; THE
RAINBOW.
A. The Law Against Taking Life.
V. 6a. _Who sheddeth man's blood, by man shall his blood be shed._
32. Here the carelessness of the Latin translator deserves reproof;
for he omitted the very necessary expression "by man." The difference
between the time before and that after the flood is thus brought out.
When Cain had murdered his brother Abel, God revered human blood so
highly that he threatened to visit sevenfold punishment upon anyone
who should kill Cain. He would not have the slayer of man put to death
even by due process of law; and though Adam punished the sin of his
son severely by casting him out, he did not dare to pronounce sentence
of death upon him.
33. But here Jehovah establishes a new law, requiring the murderer be
put to death by man--a law unprecedented, because heretofore God had
reserved all judgment to himself. When he saw that the world was
growing worse and worse, he finally enforced punishment against a
wicked world by the flood. Here, however, God bestows a share of his
authority upon man, giving him the power of life and death, that thus
he may be the avenger of bloodshed. Whosoever takes man's life without
due warrant, him God subjects not only to his own judgment, but also
to the sword of man. Though God may use man as his instrument in
punishing, he is himself still the avenger. Were it not for the divine
command, then, it would be no more lawful now to slay a murderer than
it was before the flood.
34. This is the source from which spring all civil laws and the laws
of nations. If God grants man the power of life and death, he
certainly also grants power in matters of lesser importance--power
over property, family, wife, children, servants and fields. God wills
that these things shall be under the control of certain men, who are
to punish the guilty.
35. We must remember well that between the power of God and of men
there is this difference: God has the power to slay us when the world
cannot even accuse us--when before it we are innocent. Sin is born
with us; we are all guilty before God. Men have no authority to slay
except where guilt is apparent and crime is proven. Hence courts have
been established and a definite method of proceeding instituted for
the purpose of investigating and proving the crime before the sentence
of death is passed.
36. Heed, then, this passage. It establishes civil authority as God's
institution, with power, not only of life and death, but jurisdiction
in matters where life is not involved. Magistrates are to punish the
disobedience of children, theft, adultery, perjury--all sins which are
forbidden in the second table. He who grants jurisdiction over the
life of man, at the same time grants judgment over lesser matters.
37. The importance of this text and its claim to attention consists in
the fact that it records the establishment of civil authority by God
with the sword as insignia of power, for the purpose that license may
be curbed and anger and other sins inhibited from growing beyond all
bounds. Had God not granted this power to man, what kind of lives, I
ask you, would we lead? He foresaw that wickedness would ever
flourish, and established this external remedy to prevent the
indefinite spread of license. By this safeguard God protects life and
property as by a fence and a wall.
38. We find here no less a proof of God's great love toward man than
his promise that the flood shall never again rage, and his promise
that flesh may be eaten for the sustenance of human life.
V. 6b. _For in the image of God made he man._
39. This is the powerful reason why God does not wish men to be killed
by private arbitrament. Man is a noble creature, who, unlike other
living beings, has been fashioned according to the image of God. While
it is true that he has lost this image through sin, as we have seen
above, it is capable of being restored through the Word and the Holy
Spirit. This image God desires us to revere in each other; he forbids
us to shed blood by the exercise of sheer force. But he who refuses to
respect the image of God in man, and gives way to anger and
provocation, those worst counselors of all, as some one has called
them, his life is surrendered to civil authority in forfeit, by God,
in that God commands that also his blood shall be shed.
40. Thus the subject under consideration teaches the establishment of
civil authority in the world, which did not exist before the flood.
Cain and Lamech--and this is a case in point--were not slain, though
the holy patriarchs were the arbiters, judges, of public action. But
in this Scripture they who have the sword, are commanded to use it
against those who have shed blood.
41. Thus the problem is here solved that worried Plato and all sages.
They concluded that it is impossible to administer government without
injustice, because all men occupy the same level of dignity and
position. Why did Caesar rule the world? Why did others obey him,
since he was only human like themselves--no better, no stronger and
liable to die as soon as themselves? He was subject to the same
conditions as all men. Hence it seems to be tyranny for him, who was
quite similar to other men, to usurp rulership among men. If he is
like other men it is the highest wrong and injustice to ignore this
similarity, and to foist his rule by force upon others.
42. This is the conclusion at which reason arrives and it cannot
entertain any view to the contrary. But we, having the Word, can see
that we must oppose to such reasoning the command of God, the author
of this order of things. Accordingly, it is for us to render obedience
to the divine order and to endure it, so that to our other sins this
may not be added, that we are disobedient to the will of God at the
very point where we derive benefit in so many ways.
43. To sum up, this passage permits the slaughter of animals for
religious and personal use, but it emphatically forbids the taking of
man's life, because man is made in the image of God. Those who violate
his command he gives into the hands of the authorities to be slain.
V. 7. _And you, be ye fruitful, and multiply; bring forth abundantly
in the earth, and multiply therein._
44. The slaughter of animals having been granted, not only for
sacrifice, but also for food, and the killing of human beings having
been forbidden, we are given the reason why God regards the shedding
of human blood with so much aversion. He desires mankind to multiply
on the earth; but the slaughter of men lays the earth waste and
produces a wilderness. We see this in case of war. God did not create
the earth without purpose. He intended it to be inhabited, Is 45, 18.
He makes it fruitful by rain and sunshine for man's benefit. Therefore
he is displeased with those who remove from the earth its inhabitants.
His will is life, and not death, Ps 30, 5.
45. These and similar sayings of the prophets are based upon promises
like we find here, that God commands man to multiply. Plainly he is
more inclined to give life and to do good than to be angry and to
kill. If it were otherwise, why should he forbid the taking of human
life? Why should pestilence be of rare occurrence? Pestilence and
general epidemics occur scarce once in ten years. Men are born,
animals grow, and crops without end are growing continually.
46. All these facts go to show that God loves, not death, but life. He
created man, not that he should die, but that he should live; "but
through the envy of the devil did death enter the world," Sap 2, 24.
But even after the fall, the blessings which remain are so guarded as
to render the conclusion inevitable that God loves life rather than
death.
It is well for us to ponder these matters very often; thus, as Solomon
has truly said, Jehovah shall be to us a fountain of blessings. Prov
18, 22.
B. GOD'S COVENANT WITH NOAH 47-55.
* Why the same thing is repeated 47.
1. Whether this covenant applies to man alone or also to the
animals 48.
2. Whether this covenant applies to the men and animals of that day
only 49.
* God always connected signs with his promises 49.
* The significance of these to our first parents 49-50.
3. Nature of this covenant 51.
* Characteristics of a humble heart and God's dealings with it
52-54.
4. This covenant given for man's comfort and as a proof of God's
love 53-54.
5. It is a comfort to us at present 55.
B. GOD'S COVENANT WITH NOAH.
Vs. 8-11. _And God spake unto Noah, and his sons with him, saying, And
I, behold, I establish my covenant with you, and with your seed after
you; and with every living creature that is with you, the birds, the
cattle, and every beast of the earth with you; of all that go out of
the ark, even every beast of the earth. And I will establish my
covenant with you; neither shall all flesh be cut off any more by the
waters of the flood; neither shall there any more be a flood to
destroy the earth._
47. Previously we at various times explained this massing of words.
When the Holy Spirit is prolix, there is a cause for it. Let us
therefore, consider what fear, dread and peril Noah and his family
endured and it will be easily understood why it was necessary for God
to say and to emphasize the same things with such frequency.
48. When, in addition it is remembered that the covenant here spoken
of does not pertain to man alone but embraces every living soul, we
recognize that the promise does not relate to the seed but merely, to
this bodily life, enjoyed by man in common with the beasts; this God
will not destroy by another flood.
Vs. 12-16. _And God said, This is the token of the covenant which I
make between me and you and every living creature that is with you,
for the perpetual generations: I do set my bow in the cloud, and it
shall be for a token of a covenant between me and the earth. And it
shall come to pass, when I bring a cloud over the earth, that the bow
shall be seen in the cloud, and I will remember my covenant, which is
between me and you and every living creature of all flesh; and the
waters shall no more become a flood to destroy all flesh. And the bow
shall be in the cloud; and I will look upon it, that I may remember
the everlasting covenant between God and every living creature of all
flesh that is upon the earth._
49. The term "perpetual generations" deserves particular notice; it
embraces not only man and beast at that time, but all their offspring
down to the end of the world. We learn another thing from this
passage. God usually confirms his promise with an outward sign. In the
third chapter above we read of the coats of skin with which he covered
the nakedness of the first parents as token of his protection and
guardianship.
50. Some offer the following apt allegorical explanation. As the skin
of the dead sheep keeps warm our body, so Christ, having died, keeps
us warm by his Spirit, and will, on the last day, raise us up and give
us life. Others say that the skins were selected as a sign of
mortality. But this seems unnecessary; all our life reminds us of
mortality. More expedient was a token of life, suggesting the blessing
and favor of God. The office of such tokens is to console, not to
terrify. So was the sign of the rainbow given, a supplement of the
promise.
51. In chapter 8, 21-22, God says in his heart that he repents of that
terrible punishment, and promises that he will not repeat it, because
the imagination of man's heart is evil from his youth. If he should
desire to so punish evil, there would be need of a flood every day.
Here he again sends forth his Word to mankind, through an angel, or
possibly through the mouth of Noah, promising that no flood shall
hereafter come upon the earth. That the promise is repeated so often
is evidence of God's endeavor, in loving kindness, to remove man's
fear of punishment and to set before him a hope of blessing and utmost
mercy.
52. Such consolation Noah and his loved ones required. One who has
been humbled by God cannot forget the wound and the pain. Chastening
is longer remembered than blessing. Boys are a case in point. The
tender mother, having chastised her child with the rod, endeavors to
calm him with toys and other allurements, yet the memory of pain
lingers, and the child cannot restrain frequent sighs and bitter sobs.
How much more difficult for the conscience to accept solace after
having felt the wrath of God and the fear of death! So firmly fixed
are these in the mind that the soul trembles and fears in spite of
gifts and consolations offered.
53. So God here shows his good will in manifold ways and feels
singular joy in pouring forth mercy. He is like a mother who pets and
caresses her boy until he at last begins to forget his tears and to
smile into his mother's face.
54. Hence figures are employed, and words are massed and the subject
is presented in a clearer and clearer light, in order to adapt the
consolation to the needs of the wretched people who, for an entire
year, had been witnesses of the immeasurable wrath of God. They could
not be delivered from fear and terror by an occasional word. There was
need of repeating the promise with much exposition to dry their tears
and to soften their grief. For, though they were saints, they were
flesh, even as we are.
55. Likewise we in our day need this consolation. At all times when
the elements rage, we may be secure in the thought that the fountains
of heaven and the wells of the deep are closed up by the word of God.
The rainbow shows itself to this day for the purpose of symbolizing
that, henceforth, there shall never be another general flood. And this
promise requires, on our part, the faith that we trust God, in his
mercy, will never bring another great flood upon us.
C. THE RAINBOW.
1. Can it be assigned to natural causes 56-58.
* What to think of the fiery meteors 59-60.
2. Can it be caused by the position of the clouds 60.
3. The rainbow witnesses of God's wrath and of his goodness 61.
4. Did it exist before the flood?
a. Opinion of those believing it did, and their reasons 62.
b. Luther's opinion that it was a new creation 63.
c. Solomon's words, "There is nothing new", do not apply here
64.
5. Rainbow to be viewed as a new creature and as God's sign-board
65.
6. Colors of the rainbow.
a. What are they and their number 66.
b. What do they signify 67.
7. To what end should the rainbow serve us 68.
C. THE RAINBOW.
56. They further dispute whether the natural causes in the rainbow
signify this. It is well known that philosophers, especially Aristotle
in his book on Meteors, use all sorts of arguments on the color of the
rainbow, on the character of the clouds where it is produced, and on
its curvature. Quite appropriately the resemblance is noted between a
mirror, which reflects an image, and the moist and arched cloud, which
catches the rays of the sun, and by reflection produces the rainbow.
Reason sees in such phenomena what appears to it most probable, but it
does not discover the truth everywhere. That is not in the power of
the creature but of the Creator alone. As for me, I have never given
to any book less credence than to that on meteors, the basic principle
of which is the assumption that natural causes explain everything.
57. Some declare the rainbow to be a forerunner of a storm lasting
three days, which I am ready to admit, but this much is certain, that
it signifies that there will never be another flood. However, it
derives this signification, not from any natural causes but only from
the Word of God. Its meaning is such, only because God orders and
declares it to be so through his Word. Circumcision was a token that
the seed of Abraham were the people of God; yet circumcision did not
have this meaning in itself, but only through the Word which was
joined with it. Again, the clothing of skin signified life and safety,
not because they contained this guarantee by nature, but because God
had promised it. So, the significance of the rainbow that the flood
shall not return, is not based upon the Word of God.
58. I do not altogether ignore theories along the lines of natural law
concerning these matters; but since they are not substantiated, I
place little trust in them. The reasoning of Aristotle regarding the
humid and hollow cloud as the cause of the rainbow is not reliable,
such clouds may exist without producing a rainbow. Again, according to
the greater or lesser density of the medium, the bow may appear wider
or narrower. I have seen here at Wittenberg a circular rainbow,
forming a complete ring, not simply an arch terminating on the surface
of the earth, as rainbows generally appear. Why, then, do rainbows
assume different forms at different times? A philosopher, I suppose,
will think of some reason; for he will consider it a disgrace not to
be able to assign a reason for all things. But indeed, he will never
persuade me to believe that he speaks the truth.
59. The only consistent and incontrovertable view to take is that all
these phenomena are either works of God or of evil spirits. I have no
doubt that the dancing goats (stars), the flying serpents, fiery
lances, and the like, are produced by evil spirits, which thus gambol
in the air, either to terrify or to deceive men. The flames which
appear on board of ships were thought by the heathen to be Castor and
Pollux. Sometimes the image of a moon appears above the ears of
horses. It is certain that all these things are due to the antics of
evil spirits in the air, though Aristotle believes them to be luminous
air, just as he also declares that a comet is shining vapor.
60. To me it appears that we shall move with greater security and
certainty, when, arguing from cause to effect, we conclude that the
comet blazes, when it pleases God, as a sign of calamity, just as the
rainbow glows, when it pleases God as a sign of mercy. Who can compute
all the causes which produce the appearance of the rainbow in such
diversity of beautiful color, and in the form of an arch of perfect
curvature? The arrangement of the clouds alone surely does not produce
this perfection. Hence it is by the will and the promise of God, and
fulfilling his pleasure, that the rainbow is a sign to man and beast
that there will nevermore at any time be a flood.
61. In recognition of this token we ought to give thanks to God. As
often as the rainbow appears, it proclaims to the world with a loud
voice, as it were, the story of the wrath of God, which once destroyed
the world by a flood. And it proclaims solace for us, so that we may
conclude that God is propitious to us henceforth and will never again
visit upon us so fearful a punishment. It teaches both the love and
the fear of God, the highest virtues, of which philosophy knows
nothing. Philosophy only disputes about material and formal causes. It
does not know the final cause of this most beautiful creation. But
theology does explain it.
62. In this connection also the question has received much attention
whether the rainbow existed from the beginning. And in this
controversy much force has been displayed. Since it is written above
(ch 2, 23) that God created heaven and earth in six days, and then
rested from all his works, some conclude that the rainbow existed from
the beginning. Otherwise it would follow that creation extended beyond
those six days. What, however, occurred in Noah's time is this, that
the rainbow, created in the beginning, was selected by God and made,
through a new word, a fixed symbol, having existed hitherto without
special significance. To support this view, they even quote the word
of Solomon that "there is no new thing under the sun," Ec 1, 9. On
this they base their argument that after those six days no new thing
has been created.
63. My opinion is quite the contrary--that the rainbow never had
existed before; it was then and there created. Thus, the coats of skin
with which God clothed the first parents certainly were not created in
those six days, but after man's fall; hence, they were a new creation.
The statement that God rested, must not be interpreted to mean that he
created nothing thereafter; for Christ says, "My Father worketh even
until now, and I work," Jn 5, 17.
64. Solomon's statement that there is no new thing under the sun, has
given much trouble to the learned. But is it not apparent that it
refers not to the works of God, but to original sin, meaning that the
same reasoning powers Adam had after the fall are found in man
today--the same debates concerning morals, vices, virtues, the nurture
of the body and the transaction of business? As the comic poet has it,
speaking of another matter, "Nothing is said that has not been said
before." Really, within the sphere of man's activity and effort there
is nothing new; the same words, thoughts, designs, the same emotions,
griefs, affections and incidents exist now which always existed.
Consequently it is quite inappropriate, in consequence to apply this
aphorism to God and his works.
65. Therefore, I believe that the rainbow was a new creation, not seen
in the world before that time. It was established to remind the world
of the bygone wrath, traces of which are still seen in the rainbow,
and to give assurance of the mercy of God. It is a record, or picture
in which both the bygone wrath and the present mercy are revealed.
66. There is also a difference of opinion as to the colors of the
rainbow. Some say there are four colors: the fiery, the bright yellow,
the green and the color of water, or blue. But I think there are only
two, those of fire and water. The fiery color is above, unless the
rainbow is seen reversed; then, as in a mirror, that which is above is
seen below. Where the hues of fire and water meet, or blend, yellow
results.
67. The colors have been thus arranged by God for a definite purpose.
The blue should be a reminder of bygone wrath; the fiery color, a
picture to us of the future judgment. While the interior or blue
portion is restricted, the outer and fiery color is without bounds.
Thus, the first world perished by the flood, but an end was set to
God's wrath. A remnant was preserved and a second world arose, but
bounds are set to it. When God shall destroy the world by fire, this
bodily life will never be restored. The wicked will suffer the
everlasting punishment of death in the fire, while the saints will be
raised up unto a new and everlasting life, which, though in the body,
shall not be of the body, but of the spirit.
68. Let this sign teach us to fear God and to trust in him. So may we
escape the punishment of fire, even as we have escaped the punishment
of the flood. It will be more practical to think of these things than
to consider those philosophical arguments concerning the material
cause.
III. ALLEGORIES 69-132.
A. ALLEGORIES IN GENERAL 69-81.
1. Luther at first given to allegories 69-70.
2. How and why monks and Anabaptists esteem them so highly 71.
3. How we should regard them 72.
4. Are they to be entirely rejected 73.
5. Some are, and others not 74-76.
6. How to regard Origen's, Augustine's and Jerome's allegories
77-78.
7. Pope's allegories of the sun, moon and ark 79-80.
8. What to think of the doctrine of these allegories 81.
III. CONCERNING ALLEGORIES.
A. Allegories in General.
69. At last we have finished the story of the flood, which Moses
satisfactorily describes at great length. It is a fearful example of
the immeasurable and all but boundless wrath of God, which is beyond
the power of human utterance. There remains to be said a word or two
concerning its allegorical meaning. I have often declared that I take
no great pleasure in allegories, although in my younger days they had
such a fascination for me that I thought everything ought to be shown
to have an allegorical meaning. I was influenced in this respect by
the example of Origen and Jerome, whom I admired as the greatest of
all theologians. I may add that Augustine also uses the allegory quite
frequently.
70. But while I followed the example of these men, I discovered at
last that, to my great loss, I had followed a shadow, and had
overlooked the very sap and marrow of the Scriptures. Thereupon I
began to hate allegories. They are pleasing, to be sure, especially
when they contain happy allusions. They may be compared to choice
pictures. But as much as real objects with their native hues surpass a
picture, even though it should glow, as the poet has it (stat silo V.
1, 5), with Apelles-like colors, closely copied from nature, so much
the historical narrative itself is superior to the allegory.
71. In our day the ignorant mob of the Anabaptists is as much filled
with immoderate craving for allegory as are the monks. They love to
delve in the more mysterious books, such as the Revelation of John,
and that worthless fabrication passing under the title of the second
and third books of Esdras. For, there you are at liberty to follow
your fancy as you please. We recall that Muntzer, the seditious
spirit, turned everything into allegory. But true it is, that he who,
without judgment, makes allegories or follows those made by others,
will not only be deceived but sustain deplorable injury, as there are
examples to prove.
72. Allegories must either be avoided altogether or be worked out with
the best judgment. They must conform to the rule followed by the
apostles, of which we shall soon have occasion to speak. Let us avoid
falling into those ugly and baneful absurdities, not only of those who
are misnamed theologians, but also of the Canonists, or rather
Assinists, of which the decretals and decisions of that most
detestable master, the pope, are an example.
73. This statement, however, must not be taken for a general
condemnation of all allegory. Christ and the apostles made use of
allegories at times. These, however, were in keeping with the faith
according to the injunction of Paul (Rom 12, 6) that prophecy, or
doctrine, should be according to the proportion of faith.
74. When we put the allegory under the ban, we confine ourselves to
that species which, with the setting aside of scriptural warrant, is
altogether the product of man's mind and fancy. Those which are tested
by the analogy of faith, serve not only as ornaments of the doctrine
but also as consolation for the soul.
75. Peter turns this very story of the flood into a most beautiful
allegory, saying that baptism is symbolized by the flood, and saves
us. For, in it not only the filth of the flesh is washed away, but
conscience makes good answer toward God through the resurrection of
Jesus Christ, who is enthroned at the right hand of God and has
destroyed death in order to make us heirs of eternal life; who,
moreover, is gone into heaven; angels and authorities and powers being
made subject unto him, 1 Pet 3, 21-22. This is, indeed, a theological
allegory, in accordance with faith, and full of solace.
76. Such is also the allegory of Christ in John 3, 14, concerning the
serpent lifted up in the wilderness and the healing of those bitten by
the serpent's tooth who gazed upon it. Again, there is that one by
Paul (1 Cor 10, 1), All our fathers did drink from the same spiritual
rock, etc. Such allegories as these not only agree with the matter
itself, but also instruct the heart in faith and are a help to the
conscience.
77. But take a look at the ordinary allegory of Jerome, Origen and
Augustine. These men, when they create an allegory, leave faith
altogether out of consideration, and merely air philosophical
opinions, foreign alike to the sphere of faith and to that of morals;
not to speak of the fact that they are quite silly and a mass of
absurdities.
78. In a former chapter (ch 3. paras 61, 298, 304), we heard of
Augustine's allegory concerning the creation of man and woman, by
which he illustrates the higher and the lower attributes of man, that
is, reason and the emotions. But, I ask you, what is the value of this
figment?
79. The pope, however, carries away the real honors for piety and
learning when he thunders from his high seat as follows: God made two
great lights, the sun and the moon; the sun represents the authority
of the pope, from which his imperial majesty borrows its light as the
moon does from the sun. Away with such rash impudence and vicious
ambition!
80. In a similar style the ark, of Noah's story, is compared to the
Roman Catholic Church, in which is found the pope with his cardinals,
bishops, and prelates, while the laymen are swimming in the sea. That
is, the laymen are altogether given to earthly business and would not
be saved did not those helmsmen of the ark, or Church, cast boards and
ropes to the swimmers, drawing them into the ark by these means.
Pictures of this nature were frequently painted by monks to represent
the Church.
81. Origen shows more sanity than the papists, in that his allegories
conform to moral standards, as a rule. Yet, he ought to have kept in
view the rule laid down by Paul, who demands that prophesy is to be
the guardian of faith; for faith is edifying and the proper sphere of
the Church. Rules governing morals can be laid by even heathen
philosophers who know nothing whatever concerning faith.
B. ALLEGORIES IN DETAIL 82-132.
1. Allegory of the baptism of the Israelites under Moses; the ark
and the flood 82ff.
* Points of likeness and unlikeness in the death of believers and
unbelievers 84-86.
* In what way is death to be conquered 87.
* How all temptations are to be overcome and believers be
preserved 88-90.
2. Allegories of the ark's proportions 91-92.
3. Allegories of the sun and moon 93.
* To what all allegories should point 94.
4. Allegory of the cup 95-96.
5. Allegory of the dove Noah sent out of the ark 97-99.
6. Allegory of the raven Noah sent forth.
a. Thoughts of the fathers on this point 100.
b. The correct allegory of the raven 101-116.
* The law and the teachings of the law 101-116.
(1) How illustrated by the raven 102-105.
* Luther's opponents falsely accuse him of forbidding good
works 106-107.
(2) They are no better than the intelligent moralists among
the heathen 108-110.
(3) They cannot quiet the conscience 111.
* The raven a perfect representative of the Papists
112-113.
(4) How the Papists make the unrighteous righteous and
condemn the righteous 114-115.
7. Allegories of the doves in detail 116-124.
* Characteristics of the dove 116.
a. First dove sent forth.
(1) A figure of the office of grace 117.
(2) A figure of the Old Testament prophets 118-119.
b. Second dove returned with the olive leaf.
(1) A figure of New Testament preachers 120-122.
* The fanatics and Anabaptists wait in vain for new
revelations 121.
* Nature of true Gospel preachers 122.
(2) A figure of the New Testament 123.
c. Third dove did not return 124ff.
8. Allegory of the seven days Noah waited after he sent forth the
first dove 125.
9. Allegory of the evening the dove returned 126-127.
* Several things to be remembered in this connection.
(1) Allegories are not to have a world-wide treatment like
the articles of faith 128.
(2) Defects in the allegories of the fathers 129-130.
* Lyra is to be preferred to all commentators 131.
(3) Right use of allegories 132.
B. ALLEGORIES IN DETAIL.
82. Writing to the Corinthians, Paul says (1 Cor 10, 2) that the
Israelites "were all baptized unto Moses in the cloud and in the sea."
If you regard only the outward circumstance and the words, even
Pharaoh was baptized, but he perished with his men, while Israel
passed through safe and unharmed. Noah and his sons were saved in this
baptism of the flood, while all the rest of the world, being outside
of the ark, perished thereby. Such a way of speaking is appropriate
and forcible. "Baptism" and "death" are interchangeable in Scripture.
Paul says (Rom 6, 3): "All we who were baptized into Christ Jesus were
baptized into his death," and Jesus says, "I have a baptism to be
baptized with; and how am I straitened till it be accomplished!" (Lk
12, 50). And to his disciples he said, "Ye shall ... be baptized with
the baptism that I am baptized with" (Mt 20, 23).
83. In this sense the Red Sea was a baptism indeed. It represented to
Pharaoh death and God's anger. Yet though Israel was baptized with the
same baptism, they passed through it unharmed. So the flood is truly
death and the wrath of God, and yet, the faithful are saved in the
midst of the flood. Death engulfs and swallows all mankind; for, the
wrath of God smites both the good and the bad, the pious and the
wicked, without distinction. The flood was sent upon Noah the same as
upon the rest of the world. The Red Sea that engulfed Pharaoh was the
same as that through which Israel passed unharmed. But in both cases
the believers are saved while the wicked perish. That is the point of
difference. The ark was Noah's salvation, and it was but an expression
of the promise and Word of God. In these he had life, but the wicked,
who believed not the Word, were left to perish.
84. This is the difference which the Holy Spirit desired to bring out,
so that the righteous, warned by this example, might believe and hope
for salvation through the mercy of God in the very midst of death.
They consider baptism as bound together with the promise of life, as
Noah did the ark. Therefore, though the wise man and the fool must
suffer the same death--for Peter and Paul die, not otherwise than Nero
and other wicked persons die--yet the righteous believe that in death
they will be saved unto eternal life. And this hope is not vain, for
they have Christ, who receives their souls, and will, on the last day,
raise up also the bodies of his believers unto eternal life.
85. This class of allegory is of great service, and tends to comfort
the heart when you consider the contrast in the ultimate outcome. The
testimony of the material eye would seem to confirm the statement of
Solomon (Ec 2, 16) that the wise man dieth as the fool, that the
righteous man dieth as though he were not the beloved of God. But the
eyes of the soul must view this point of difference, that Israel
enters into the Red Sea and is saved, while Pharaoh, pressing upon the
heels of Israel, is overwhelmed by the waves and perishes. It is the
same death, then, which takes away the righteous and the wicked, and
almost always the end of the former is ignominious, while that of the
latter is attended by elements of splendor and power; but in the eyes
of God, while the death of sinners is deplorable, that of his saints
is precious, for it is consecrated by Christ, through whom it becomes
the beginning of eternal life.
86. As the flood and the Red Sea were instruments to save Noah and
Israel from death, so to us, death is but the instrument to give us
life, if we remain in faith. When the children of Israel were in
utmost peril, suddenly the sea parted and rose on the right side and
on the left, like an iron wall, so that Israel passed through without
danger. Why was it? In order that so death might be made to serve
life. Divine power overcomes the assaults of Satan. Thus it was in
Paradise. Satan purposed to slay all mankind by his venom. But what
happens? By reason of the truly happy guilt of our first parents, as
the Church sings, it comes to pass that the Son of God became
incarnate to free us from evil.
87. This allegory, then, beautifully teaches, strengthens and consoles
us, enabling us to fear neither death nor sin, but to despise all
perils, giving thanks to God that he has so called and dealt with us
that even death, the universal destroyer, is compelled to be a servant
of life, just as the flood, an occasion of destruction to the rest of
the world, was one of salvation for Noah; and the Red Sea, when
Pharaoh met his doom, served to save the children of Israel.
88. What has been here expressed, finds application to the subject of
temptation in general, so that we learn to despise dangers and be
hopeful even where no hope seems to remain. When death or any other
danger is imminent, we should rise to meet it, saying: Behold, here is
my Red Sea; here is my flood, my baptism and my death. Here my
life--as the philosopher said of the sea-farers--is removed from death
barely by a hand's breadth. But fear not; this danger is as a handful
of water opposed to the flood of grace which is mine through the Word.
Therefore death will not destroy me, but will lift me and bear me to
life. Death is so utterly incapable of destroying the Christian, that
it constitutes the very escape from death. For bodily death ushers in
the emancipation of the spirit and the resurrection of the flesh.
Thus, Noah in the flood was not borne by the earth, nor by trees, nor
by mountains, but by the very flood which destroyed the total
remainder of the human race.
89. Well may the prophets often extol those wonderful works of
God--the passage through the Red Sea, the exodus from Egypt, and the
like. For the sea, which by its nature can only devour and destroy, is
forced to part and rise and protect the Israelites, lest they be
overwhelmed by its tides. That which in its very nature is wrath,
becomes grace to the believer; that which in reality is death, becomes
life. Therefore, whatever calamity comes--and this life has it in
infinite measure--to threaten our property and our lives, it will all
become salvation and joy if we only are in the ark; that is, if by
faith we lay hold of the promise made in Christ. Then even death, by
which we are removed, must be turned into life, and the hell, which
swallows us, into a way to heaven.
90. Therefore Peter says (1 Pet 3, 21) that we are saved by the water
in baptism, which was prefigured by the flood. The water which streams
about us, or the plunge into it, is death, and yet from this death or
plunge, life results by virtue of the ark of safety--the Word of
promise to which we cling. The inspired Scriptures set forth this
allegory, which is not only free from weaknesses but of service in
every way, and worthy of our careful attention, since it offers
wonderful consolation even in the utmost perils.
91. The fathers have added another allegory taken from the form and
dimensions of the ark. The human body, measured from the top of the
head to the sole of the foot, is six times as long as it is wide. Now,
the ark, which was fifty cubits wide, measured six times as much in
length, namely 300 cubits. Hence, they say, the ark typifies Christ
the man, in whom all promises center. Therefore, those who believe in
him are saved even in the midst of the flood, that is, in death
itself.
92. This conception is both appropriate and beautiful; above all, it
agrees with faith. Though there may be a mistake in the application,
the groundwork is strong and secure. There is no doubt that the Holy
Spirit found various ways to illustrate the promises to be fulfilled
in Christ, and the wonderful counsel of salvation for mankind through
faith in Christ. Hence, allegories of this nature, though lacking in
aptness, are not necessarily wicked and a source of offense.
93. If one were to say the sun represents Christ, while the moon
represents the Church, which receives its light by the grace of
Christ, he might possibly be mistaken in his choice of illustration,
yet his error is based, not upon an erroneous, but upon a sure
foundation. But when the pope declares the sun represents the papal
authority, while the moon represents the emperor's, then not only the
application is inapt and foolish, but the very foundation is evil.
Such allegories are not conceived and invented by the Holy Spirit, but
by the devil, the spirit of lies.
94. Allegories must have some application to the promises and the
doctrine of faith if they are to comfort and strengthen the soul.
Peter's allegory teaches us this. Because Peter saw that Noah was set
free in the midst of death and that the ark was an instrument of life,
the ark was rightly applied to typify Christ. Only divine power can
save in the midst of death and lead unto life. The Scriptures declare
that to God belong the issues from death, (Ps 68, 21), and he makes
death the occasion, yea, even an aid to life.
95. This has given rise to expressions used in Scripture, where
afflictions and perils are likened to a cup that intoxicates. This is
an apt and vivid figure of speech. So the passion of Christ is called
a draught from a brook (Ps 110, 7), meaning that it is a medicinal
draught or mixture, which, though bitter, is healing in its bitterness
and gives life by causing death. Such soothing words serve to console
us that we may learn to despise death and other perils and meet them
with greater readiness.
96. Satan, also, has his cup; but it is sweet, and inebriates unto
nausea. He who, attracted by its sweetness, drinks it, loses his life
and dies the eternal death. Such was the cup the Babylonians drained,
as the prophet has it (Jer 25, 15-27). Let us, therefore, accept the
cup of salvation with thanksgiving, and, as Paul declares of
believers, rejoice in tribulation (Rom 5, 3).
97. Having explained this figure of the ark and the meaning of the
flood according to the canonical Scriptures, we will say something
also about the other features of this story--about the raven which did
not return, and the doves, the first of which returned because she
found no resting-place for her foot, while the second brought back
with her a twig from an olive tree, and the third did not return
because the earth was no more covered by water.
98. In our treatise on the narrative proper, we stated that these
things occurred to be a consolation for Noah and his sons; to assure
them that God's wrath had passed and that he was now pacified. The
dove did not bring the olive branch of her own volition. She
miraculously obeyed divine power. So the serpent in paradise spoke,
not of its own volition, but through the inspiration of the devil, who
had taken possession of it. As, on that occasion, the serpent, by the
devil's prompting, spoke, with the result that man was led into sin,
so, on this occasion, it was not its own volition or instinct which
moved the dove to bring the olive branch, but the prompting of God, in
order that Noah might gain comfort from the pleasant sight. For the
olive does not supply the dove with food; she prefers the several
species of wheat or pease.
99. The incident of the dove, then, is a miraculous occurrence with a
definite meaning. The prophets in their messages concerning the
kingdom of Christ, frequently make mention of doves (Ps 68, 13) and
(Is 60, 8). Solomon also in his Song seems to mention the dove with
particular pleasure. Therefore, we should not despise the picture this
allegory holds before us, but treat its truth skillfully and aptly.
100. The allegory of the raven, invented by the doctors, is well
known. Because ravens delight in eating dead bodies, they have been
taken as a likeness of carnal men, who delight in carnal pleasures and
indulge in them. The Epicureans were an example. A very fair
explanation but inadequate, because it is merely of that moral and
philosophical sort which Erasmus was in the habit of giving after the
example of Origen.
101. We must look for a theological explanation. In the first place,
those moralists fail to observe that Scripture commends the raven for
not leaving the ark of his own will. He went out at the bidding of
Noah, to ascertain if the waters had ceased and if God's wrath was
ended. The raven, however, did not return, neither did he become a
messenger of happy omen. He remained without the ark, and, though he
came and went, yet he did not suffer himself to be taken by Noah.
102. In all these points the allegory fittingly typifies the ministry
of the Law. Black, the color of the bird, is a token of sadness, and
the sound of his voice is unpleasant. This is true of the teachers of
the Law, who teach justification by works. They are the ministers of
death and sin, Paul calling the ministry of the Law a ministry of
death, (2 Cor 3, 6). The Law is unto death (Rom 7, 10). The Law
worketh wrath. (Rom 4, 15.) The Law entered that trespass might
abound. (Rom 5, 20).
103. And yet, Moses was sent forth by God with the Law, just as the
raven was sent out by Noah. It is God's will that mankind be taught
morality and holiness of life, and that wrath and sure punishments be
announced to all who transgress the Law. Nevertheless, such teachers
are naught but ravens wandering aimlessly about the ark; nor do they
have the certain assurance that God is pacified.
104. For, the Law is a teaching of such character that it cannot
assure, strengthen and console an uneasy conscience, but rather
terrifies it, since it only teaches what God requires of us, what he
wishes to be performed by us. Our consciences bear witness against us
that we not only have failed to carry out the will of God as set forth
in the Law, but that we have done the very contrary.
105. With all justice, therefore, we may say of the teachers of the
Law, in the words of Psalms 5, 9: "There is no certainty in their
mouth." Our translation has it "There is no faithfulness in their
mouth." Their teaching at its best can only say: If you do this, if
you do that, you will be saved. Christ speaks ironically when he
answers the scribe who had grandly set forth the doctrine of the Law,
by saying, "This do, and thou shalt live" (Lk 10, 28). He shows the
scribe that the doctrine is holy and good, but since we are corrupt,
it follows that we are guilty, since we do not, and cannot, fulfil the
Law.
106. Hence, we declare rightly that we are not justified by the works
of the Law. By the works of the Law we mean, not the ceremonial
commandments, but those highest commandments of all, to love God and
our neighbor. The reason we are not justified is that we cannot keep
the commandments. We have reason, however, to challenge the impudence
of our opponents who set up the cry that we forbid good works and
condemn the Law of God because we deny that justification is by works.
This would be true if we did not admit that the raven was sent forth
from the ark by Noah. But we do say that the raven was sent out from
the ark. And this we deny, that it was not a raven, or that it was a
dove. All the clamor, the abuse, the blasphemy of our opponents have
no other purpose than to force us to declare that the raven was a
dove.