doctrine. Is it anything but a doctrine of works? This is good, this
is honorable, they say; this you must do; the other is dishonorable
and wicked, hence you must not do it. On the strength of such
teaching, they believe themselves to be true theologians and doctors.
But let them show us the person who either has done or will do all
those things, especially if you present, not only the second table of
the Law, as they do, but also the first one.
108. He who takes his stand upon this doctrine of the Law, then, is
truly nothing but a hearer. He does not learn anything except its
demands. Since such persons have no desire to learn anything further,
it should suffice for them if they are given the poem of Cato, or
given Esop, whom I consider a better teacher of morals. These two
writers are profitable reading for young men. Older persons should
study Cicero, who, to my astonishment, is considered by some as
inferior to Aristotle in the sphere of ethics. This would be a
rational course of study. So far as imparting moral precepts is
concerned, the good intentions and the assiduity of the heathen must
be commended. Yet they are inferior to Moses. He sets forth not only
morality, but also teaches the true worship of God. Nevertheless, he
who places his trust solely in Moses has nothing but the raven
wandering aimlessly about outside of the ark. Of the dove and the
olive branch, he has nothing.
109 The raven, then, represents not only the Law given by God, but all
laws and all philosophy which are the product of human reason and
wisdom. They tell us no more than what ought to be done and do not
provide the strength to do it. The judgment of Christ is true: "When
ye shall have done all the things that are commanded you, say, We are
unprofitable servants" (Lk 17, 10).
110. True the raven is sent out. God desires the Law to be taught. He
reveals it from heaven; yea, he writes it upon the hearts of all men,
as Paul proves (Rom 2, 15). From this inherent knowledge originated
all writings of the saner philosophers, of Esop, Aristotle, Plato,
Xenophon, Cicero and Cato. And these are not unfit to set before
untrained and vicious persons, that their vile tendencies may be
curbed to some extent.
111. If, however, you seek for peace of conscience and for certain
hope of eternal life, such philosophers are like the raven, which
wanders around the ark, finding no peace outside, but not looking for
it within. Paul says of the Jews, "Israel, following after a law of
righteousness, did not arrive at that law" (Rom 9, 31). The reason for
this is in the fact that the Law is like the raven; it is either the
ministry of death and sin or it produces hypocrites.
112. Now, let those who wish, follow out this allegory by studying the
nature of the raven. It is an impure bird, of somber and funereal
color, with a strong beak and a harsh, shrill voice. It scents dead
bodies from a great distance, and therefore men fear its voice as a
certain augury of an impending death. It feeds upon carrion and enjoys
localities made foul by public executions.
113. Though I would not apply each and every one of these
characteristics to the Law, yet who does not see how well they fit the
servants of the Pope, the mass-priests and the monks, who were not
only richly fed upon the slaughter of consciences by their false
doctrines, but also used the dead bodies to obtain their livelihood,
since they made a paying business out of their vigils, their
anniversaries, their purifying water used in burials, and even of
purgatory itself. And surely, this devotion to the dead was more
profitable to them than their care of the living.
Truly, then, they are ravens, feeding on corpses and sitting upon them
with wild cries. Not only may the popish priests be fitly likened to
the ravens, but indeed the whole ministry of the papacy, where it is
at its best, does nothing but to gash and murder consciences. It does
not show the way to true righteousness, but merely makes hypocrites,
as does the Law.
114. Among other crimes of false prophets, Ezekiel enumerates (ch 13,
19) the fact that, for handfuls of barley and for pieces of bread,
they slay souls that should not die, and save the souls alive that
should not live. This is true of these ravens, the teachers of the
Law. They call those righteous who live according to the letter of the
Law, and yet these are the very souls which do not live. On the other
hand, they condemn those who violate their traditions, just as the
Pharisees condemned the disciples when they plucked ears of corn, when
they did not wash their hands and when they failed to fast. This is an
outcry, fierce and dismal, reminding us of ravens which sit upon
corpses.
115. When cursing a wicked person, the Greeks said, "To the ravens!"
Similarly, the Germans use the expression, "May the ravens devour
you." If we make this curse an element of the allegory, its serious
character becomes evident. For what is more deplorably disastrous than
to have teachers, the outcome of whose best teaching is death, and who
ensnare the conscience with difficulties that cannot be disentangled?
Though some say this allegory of the raven is inaptly applied to the
priesthood, it is true nevertheless and agrees with the fundamental
truth, and it is not only most apt, but very profitable for
instruction.
116. On the other hand, the incident of the dove is a most delightful
picture of the gospel, especially if you carefully consider the
characteristics of the dove. Ten of these are usually enumerated: 1.
It is without guile. 2. It does not harm with its mouth. 3. It does
not harm with its claws. 4. It gathers pure grains. 5. It nourishes
the young of others. 6. Its song is a sigh. 7. It abides by the
waters. 8. It flies in flocks. 9. It nests in safe places. 10. Its
flight is swift. These ten characteristics have been set forth in six
verses, as follows:
Free from guile is the dove; the bite of her beak does not injure;
Wounds her claws do not strike; pure is the grain that she eats.
Frequent and swift is her flight to shining courses of water.
List to her voice, and lo! sighs you will hear but no song!
Other nestlings she rears; in swarms she flies through the ether.
Safe is the place and high where she prepares her abode.
117. The New Testament tells us the Holy Spirit appeared in the form
of a dove (Mt 3, 16). Hence, we are justified in using the dove as an
allegory of the ministry of grace.
118. Moses implies that the dove did not fly aimlessly about the ark,
as did the raven, but having been sent out and finding no place to
rest, it returned to the ark and was seized by Noah.
119. This dove is a picture of the holy prophets sent to teach the
people; but the flood, that is, the time of the Law, had not yet
passed away. Thus David, Elias, Isaiah, though they did not live to
see the time of the New Testament, were yet sent as messengers with
the tidings that the flood would eventually be brought to an end,
though that time was at a distance. Having delivered their message,
they returned to the ark; that is, they were justified and saved
without the Law, by faith in the blessed seed, in which they believed
and for which they longed.
120. After this, another dove was sent forth, which found the earth
dried, and not only the mountains, but also the trees, standing free
from water. But she alighted upon an olive tree, plucked a branch, and
brought it back to Noah.
121. The allegorical meaning of this incident is interpreted by the
Scriptures. The olive tree is very often used as a symbol of grace, of
mercy or of forgiveness of sins. The dove brings the branch in her
beak, thus typifying the outward ministry, or the spoken Word. For the
Holy Spirit does not teach by new revelations aside from the ministry
of the Word, as the enthusiasts and Anabaptists, those truly fanatical
teachers, dream. It was the will of God that a branch from a living
olive tree should be carried to Noah in the mouth of the bird, to
teach that in the New Testament, the time of the flood or anger being
past, God desires to set his mercy before the world by the spoken
Word.
122. The messengers of this Word are doves; that is, sincere men,
without guile, and filled with the Holy Spirit. Isaiah 60, 8, likens
ministers of the Gospel or of grace to doves which fly to their
windows. And, though Christ commands them to imitate the harmlessness
of doves, Mt 10, 16, meaning that they should be sincere and free from
venom, yet, he admonishes them to be wise like serpents; that is, they
should be wary of false and cunning people, and cautious like the
serpent, which is said to shield its head with special skill in a
fight.
123. The green freshness of the olive branch, also, is a type of the
Word of the Gospel, which endureth forever and is never without fruit.
Psalms 1, 3 likens those who study the Word to a tree, the leaves of
which do not wither. We heard nothing like this above concerning the
raven, which flew to and fro near the ark. This second dove which was
sent forth is a type of the New Testament, where grace and the
forgiveness of sins are promised openly through the sacrifice of
Christ. This is why the Holy Spirit chose to appear in the form of a
dove in the New Testament.
124. The third dove did not return. After the fulfilment of the
promise given the whole world through the mouth of the dove, no new
teaching is to be looked for, but we simply await the revelation of
those things which we believe. Herein is certain testimony for us that
the Gospel will endure unto the end of the world.
125. The text, furthermore, specifies the time Noah waited after he
had first sent forth a dove, namely, seven days. These seven days
typify the time of the Law which, of necessity, preceded the period of
the New Testament.
126. We read, likewise, that the second dove returned at dusk,
carrying the olive branch. To the Gospel the last age of the world has
been assigned. Nor should we look for another kind of doctrine, for it
is to an evening meal that Christ compared the Gospel (Mt 22, 2; Lk
14, 16).
127. True, the doctrine of the Gospel has been in the world since the
fall of our first parents, and the Lord confirmed this promise to the
patriarchs by various signs. The first ages knew nothing of the
rainbow, nor of circumcision, nor of other signs afterward ordained by
God. But all ages have known of the blessed seed. Since it has been
revealed, there remains nothing else than the revelation of that which
we believe. With the third dove, we shall fly away to that other life,
never to return to the life here, so wretched and so full of grief.
128. These are my thoughts concerning this allegory. I have set them
forth briefly, for we must not tarry with them as we do with
historical narratives and articles of faith.
129. Origen, Jerome, Augustine, and Bernard seek diligently for
allegories. But this practice has one drawback. The more attention
they direct to allegories, the more do they draw it away from the
facts of sacred history and from faith, to the exclusion of these more
important things. Allegories should be employed for the purpose of
inducing and increasing, of explaining and strengthening, that faith
of which all the stories treat. It is not to be wondered at, that
persons who do not seek faith in the stories of the Bible, look for
the region of allegorical shades as a pleasant playground in which to
stroll about.
130. Just as in the popish Church false and unscriptural words are
rendered in sweet music, so learned men have too often spoiled the
good meaning of a Bible story, which contains a useful lesson of
faith, by their childish allegories.
131. I have often spoken of the kind of theology that prevailed when I
began to study. Its advocates said that the letter killeth (2 Cor 3,
6). Therefore I disliked Lyra most of all interpreters, because he
followed the literal meaning so carefully. But now I prefer him, for
this very reason, to all interpreters of Scripture.
132. I advise you as strongly as I can to fully appreciate the great
value of the Bible history. But whenever you wish to employ allegory,
take pains to follow the analogy of faith; that is, make the allegory
agree with Christ, with the Church, with faith, with the ministry of
the Gospel. If constructed in this manner, allegories will not go
astray from faith, even though they may not be genuine in every point.
This foundation shall remain firm, while the stubble perishes. But let
us return to our story.
IV. NOAH AND HIS FALL.
A. NOAH.
1. Noah's character before the flood 133.
2. Noah's character after the flood 134.
3. Way Noah executed his office as bishop 135.
4. Way he executed his office as a civil ruler 136.
IV. NOAH AND HIS FALL.
A. Noah.
Vs. 20-22. _And Noah began to be a husbandman, and planted a vineyard;
and he drank of the wine, and was drunken; and he was uncovered within
his tent. And Ham, the father of Canaan, saw the nakedness of his
father, and told his two brethren without._
133. What manner of man Noah was during the flood, is shown
sufficiently by the story of the flood itself. What manner of man he
had been before the flood, is shown by Moses' declaration that he was
righteous and perfect. Great as this man was, we hear nothing else
about him, except that his wonderful and almost incredible continence
is faintly suggested and commended by the statement that he begat his
first born when five hundred years of age. This very fact shows that
human nature was by far stronger in its integrity at that time, and
that the Holy Spirit held more perfect sway in the holy men of the
early world than He does in us who are, as it were, the dregs and the
remnants of the world's production.
It surely was a commendatory record for Noah to be accorded righteous
and perfect before God; that is, full of faith and of the Holy Spirit,
adorned with chastity and all good works, pure in worship and
religion, suffering many temptations from the devil, the world, and
himself, all which he overcame triumphantly. Such was Noah before the
flood.
134. Of his life after the flood, Moses tells us very little. But is
it not apparent that so noble a man, living for about 350 years after
the flood, could not be idle, but must have been busy with the
government of the Church, which he alone established and ruled?
135. First of all, then, he performed the duties of a bishop. Beset
with various temptations, his foremost endeavor was to resist the
devil, to console the troubled ones, to bring back the erring to the
true way, to strengthen the doubting, to cheer souls in despair, to
exclude from his Church the impenitent, and to receive back with
fatherly gladness the repentant. For, these are the duties a bishop
must perform through the ministry of the Word.
136. Moreover, he had civil duties in establishing forms of government
and in making laws, without which human passions cannot be held in
check. To this was added the rule of his own household, or the care of
his home.
B. NOAH'S FALL.
1. Why Moses omitted many important things about Noah and related
his fall 137-138.
2. Lyra tries to excuse Noah's fall 139.
3. Noah's fall cannot be excused 140-141.
4. His fall caused a great scandal 142.
5. Ham scandalized himself through it 142-143.
a. Real root of this scandal 144.
b. Thereby Noah greatly sinned 145ff.
* Original sin develops presumptuous people 146-148.
c. This scandal reveals Satan's bitterest enmity against God's
Church 149.
* Papists are Ham's disciples 150.
* David's enemies rejoiced over his fall 151.
6. To what end should Noah's fall serve us 152-154.
* The godless are not worthy to see God's glory in believers 155.
* Why we should not be vexed at the infirmities of believers
156-157.
7. The conduct of Shem and Japheth in this connection 158-173.
a. They still honored their father, though they approved not his
deed 158.
* Origin of outward sin 159.
* How to avoid offense 160-162.
* Luther aware of his own infirmities 163.
* Attitude of the opponents of the Word to true preachers 164.
* Why Moses never mentioned many great events in Noah's life,
and thought of his fall 165-166.
b. How the sons covered their father's shame 167.
c. Herein they had regard for God's will and were therefore
pleasing to God 168.
* Ham's scandal.
(1) It was a wilful and grievous sin 168-169.
(2) The lesson we may learn from it 170.
(3) Reward of this scandalous deed, and why Canaan is here
mentioned 172-173.
B. Noah's Fall.
137. Though reason tells us that Noah was burdened with these manifold
duties after the flood, yet Moses does not mention them. It appears to
him sufficient to confine his remarks to the statement that Noah began
to plant a vineyard, and that he lay in his tent drunken and naked.
This, surely, is a foolish and very useless tale in comparison with
the many praiseworthy acts he must have performed in the course of so
many years. Other things might have been recorded for edification and
for teaching righteousness of life. But this story even seems to
endorse an offense, by abetting drunkards and those who sin in
drunkenness.
138. The purpose of the Holy Spirit, however, is apparent from what we
have said. It is to console by this record of the great sins committed
by the holiest and most perfect patriarchs those righteous persons who
are discouraged by the knowledge of their own weakness and are,
therefore, cast down. In them we are to find proofs of our own
shortcomings, that we may come to humble confession and, at the same
time, seek and hope for forgiveness. This is the real and
theologically true reason why the Holy Spirit records, rather than
seemingly more important matters, the great fall of this grand man.
139. Lyra states as excuse for Noah that he knew not the power of wine
and was deceived into drinking a little too freely. Whether wine had
been known before or whether Noah began to cultivate it by his own
skill and by divine suggestion, I know not, but I believe that Noah
knew the nature of this produce quite well, and that he had often made
use of wine in company with his family, partly for his own person and
partly also in his offerings or libations. I think that in making use
of wine for his own refreshment, he partook of it too freely.
140. His action I excuse in no way. Should anyone want to do so, there
would be weightier arguments than those Lyra uses. According to him
this aged man, tired out by the great number of his daily duties and
cares, had been overpowered by the wine although he was already used
to it. For wine overcomes more easily those who are either exhausted
by much work or burdened with age. Persons of mature age, on the other
hand, and such of care-free mind, can drink considerable quantities of
wine without greatly impairing their reason.
141. But he who makes this excuse for the patriarch, wilfully casts
aside that consolation which the Holy Spirit considered needful for
the Church, that even the greatest saints sometimes fall into sin.
142. Transgression like this may seem to be slight, yet it causes
great offense. Not only is Ham offended, but also the other brother,
possibly also their wives. And we must not imagine that Ham was a boy
of seven years. Having been born when Noah was five hundred years old,
he had reached an age of at least one hundred years and had one or two
children of his own.
143. Hence, it was not boyish thoughtlessness which caused Ham to
laugh at his father, as boys will do when surrounding a drunken rustic
in the street and making sport of him. He was truly offended by his
father's sin and thought himself to be more righteous, holy and
religious than his father. Noah's deed was an offense not only in
appearance, but in very truth, since Ham was so far tempted by the
knowledge of it that he passed judgment upon Noah, and found in such
sin an occasion for mirth.
144. If we wish to judge Ham's sin aright, we must take into account
original sin, that is, the wickedness of the heart. This son would
never have derided his father for being overcome by wine had he not
first dismissed from his soul that reverence and esteem which God's
commandment requires children to cherish toward their parents.
145. Noah had been considered a fool before the flood, by the majority
of mankind, and had been condemned as a false teacher and despised as
a man of wild ideas. Now he is laughed at by his son as a fool, and
condemned as a sinner. Noah was sole governor of the Church and State,
and ruled his own household with tireless care and labor. He had
doubtless therein offended the proud and haughty spirit of his son in
many ways. But the depravity of his heart which now, that the father's
sin had become manifest, leaped to the surface, had so far been
successfully concealed.
146. When we consider the source of Ham's sin, its hideousness first
appears in its true light. One never becomes an adulterer or commits
murder until he has first cast out of his heart the fear of God. A
pupil does not rebel against his teacher unless he has first lost due
reverence for that teacher. The fourteenth Psalm, verse 2, says that
Jehovah looked down from heaven upon the children of men, to see if
there were any that did understand, and that did seek after God. When
he saw there was none he adds there was none who did good; that they
had all become worthless, sinning tongues, sinning with their hands,
fearing where there was no need of fear, and the like.
147. So Ham, in his own estimation, was wise and holy. In his judgment
his father had often acted unrighteously or foolishly. His attitude
discloses a heart that despised, not only the parent, but also the
divine commandment. Hence, nothing remains for the evil-minded son but
to grasp an opportunity for obtaining evidence to betray his father's
foolishness. He does not laugh at his drunken father as a boy would,
nor does he call his brethren merely that they may look upon a
laughable spectacle. He means that this shall be open proof that God
has withdrawn from his father and has accepted himself. Therefore, he
takes delight in disclosing his father's sin to others. As I said
before, Ham was not a boy of seven years, but had reached the age of
at least one hundred.
148. Original sin shows its depraving tendency in that it makes men
arrogant, haughty and conceited. Paul admonishes in Romans 12, 3, to
think of one's self soberly, "according as God hath dealt to each man
a measure of faith." But, original sin does not permit Ham to occupy
this lowly level; hence, he presumes to go beyond his station in
passing judgment upon his father.
149. We observe the same attitude in Absalom. Before he stirs up a
rebellion against David, his father, he passes unrighteous judgment
upon David's government. This dissatisfaction with his father's rule
was afterward followed by unconcealed contempt and open violence, with
David's destruction as the object. Ham's heart being full of poison
which he had gathered from his father as a spider gathers poison from
the fairest rose, precisely such a result had to follow.
150. These examples serve to call our attention to the battle waged
from the beginning of the world between the Church and Satan with his
followers, the hypocrites, or false brethren. This deed of Ham must
not be looked upon as a result of boyish love of pranks, but of
Satan's most bitter enmity, wherewith he inflames his followers
against the Church. Particularly does he incite them against those in
the ministry, leading them to close watch at all times for material
available for purposes of slander.
The Papists at present have no other business than to watch our
conversation for the purpose of slander. Whenever we fall into human
error (for we are truly weak and are beset by our failings), they
seize upon our moral uncleanness, like famished swine, and find great
delight in publishing and betraying our weaknesses, like Ham the
accursed. They truly hunger and thirst after our offenses. Although by
God's grace they cannot fasten adultery, murder or like errors upon
us, unless by their own fabrication (this shameless class of people
abhor no kind of lie), yet they gather up smaller matters, which they
afterward exaggerate to the public.
151. David's experience is well known. He was surrounded on all sides
by enemies who eagerly sought out every opportunity for persecution.
They were envious because he had been called to the throne by God;
hence, they triumphed over his horrible fall.
152. His case, however, serves for our instruction. God sometimes
permits even righteous and holy men to stumble and fall into offenses,
either really or apparently, and we must take heed lest we pass
judgment at once, after the example of Ham, who, having secretly
despised his father long before, now does so openly. He declared that
his parent, being imbecile by age, had clearly been deserted by the
Holy Spirit, since he was unable to guard against drunkenness, though
the government of the Church, State, and household lay upon his
shoulders. O wretched Ham, how happy art thou, having found at last
what thou soughtest--poison in a most delightful rose!
153. Everlasting praises and blessings be given to God, whose dealings
with his saints are wonderful indeed. While he permits them to be weak
and to fall, to be overwhelmed with disgrace and offenses, and while
the world judges and condemns them, he forgives them their weaknesses
and has compassion upon them; whereas he delivers into Satan's hands
those who regard themselves angels, and utterly rejects them.
The first lesson of this story is that godly persons have the needed
consolation against their infirmities when they see that even the
holiest men sometimes fell most disgracefully by reason of similar
infirmities.
154. In the second place, the case of Ham is a fearful example of
divine judgment, to teach us by Ham's experience not to condemn at
once, even when we see rulers of State, Church, or household--such as
our parents--fall into error and sin. Who can tell why God so permits?
Such sins must not be excused, yet we see that they are of value for
the consolation of the pious. They teach us that God can bear with the
errors and sins of his people and that even we, when beset with sins,
may trust in the mercy of God and need not lose heart.
155. But what is medicine for the righteous, is poison for the wicked.
The latter do not seek to be taught and comforted by God. Their
unworthiness prevents them from recognizing his glory in the saints.
They see nothing but the stumbling block and the snare, with the
result that they fall and are left to perish alone.
156. Let us, therefore, truly respect those in authority over us. If
they fall, we must not be offended. We must remember that they are
human, and that God's ways are wonderful in his saints, because it is
his will that the wicked shall be offended and provoked. Thus Moses
threatens the Jews: "I will provoke them to anger with a foolish
nation" (Deut 32, 21). Because, during the whole period of the
kingdom, they refused to hear the prophets, God gave the offense of
casting away a wise and religious people, which had the promises and
was descended from the patriarchs. In its place, he chose the filth
and dregs of the world, a foolish people; that is, it was without
piety, without religion, without worship, without that divine wisdom
which is his Word. This offense roused the Jews to insane anger.
157. This will be the lot of the papists. Some great offense shall be
given them by God against which they shall find themselves helpless,
and thus they shall come to grief like Ham. Renouncing the reverence
due both to God and his father, in deeming himself more capable of
ruling the Church than Noah, in secretly deriding or censuring his
parent, he finally presents the spectacle of disclosing his wicked and
irreverent attitude before others.
158. The two other brothers, Shem and Japheth, did not follow Ham's
wicked example. While conscious of the scandalous fact that their
father was drunk and lay in shameless nakedness like a little
boy,--while recognizing that this ill became the ruler of Church and
State, they remained mindful of the reverence due a parent. They
gulped down the offense given; they hid the offense and gave it a
worthier aspect, so to speak, by covering their father with a garment,
approaching him with eyes averted. They would have been incapable of
this fine outward expression of reverence for their father, had they
not occupied a correct attitude toward God in their hearts and
believed their father to be both priest and ruler by right divine.
159. It is a fearful example, this one of Ham. Though one of the few
saved during the flood, he forgets all piety. It is profitable to
carefully consider how he came to fall. Outward sins must first be
committed in our minds; that is, before sins are visibly committed,
the heart first departs from the Word and from the fear of God. It
neither knows God nor seeks after him, as we read in Psalms 14, 2. As
soon as the heart begins to set aside the Word, and to despise the
ministers and prophets of God, ambition and pride follow. Those who
stand in the way of our desires are overborne by hatred and slander,
until finally insolent speech ends in murder.
160. Those who are to become rulers of Church or State, should daily
pray earnestly to God that they may remain humble. It is the object of
stories of this character to set this duty before us, for it is
evident what occasioned Ham's frightful fall.
161. If, then, the saints fall into sin, let us not be offended. Much
less should we rejoice over the weakness of others, haughtily
esteeming ourselves braver, wiser, or holier than they. Let us rather
endure and cover up, and even put a good construction upon and excuse
such errors in so far as we can, remembering that perhaps tomorrow we
may suffer what happened to them today. For we all constitute a unit,
being born of the same flesh. Let us then heed the advice of Paul,
"Let him that thinketh he standeth, take heed lest he fall" (1 Cor 10,
12). In this way the other two brothers looked upon their drunken
father. Their thoughts were these: Behold, our father has fallen. But
God is wonderful in his dealing with saints, whom he sometimes permits
to fall for our instruction, that we may not despair when afflicted by
kindred infirmity.
162. Let us imitate their wisdom! The sins of others give us no right
to judge them. Before their own master they stand or fall (Rom 14, 4).
Furthermore, if the downfall of others displease us (since, in truth,
many acts neither can nor ought to be excused), let us be so much the
more careful lest something like it overtake ourselves. Let us not sit
in proud and haughty judgment, for this is original sin in all its
corruption: To lay claim to exceptional wisdom and to hunt for the
moral lapses of others in order to gain the reputation of
righteousness for ourselves.
163. We truly are weak sinners and must freely confess, being human,
that our conversation is not always free from offense. But while we
share this weakness with our enemies, we nevertheless do our duty
diligently, by spreading God's Word, by teaching the churches, by
bettering the evil, by urging the right, by consoling the weak, by
chiding the stubborn, and, in brief, by doing whatever duty God lays
upon us.
164. On the other hand since our adversaries strive after nothing but
hypocrisy and an outward show of holiness, so they add to the frailty
which they have in common with us, the most grievous sins, because
they do not follow their calling, but concern themselves with their
honors and emoluments. They neglect the churches and suffer them to
miserably decay. They condemn the true doctrine and teach idolatry. In
short, in public life they are wise, but in their own sphere they are
utterly foolish. This is the most destructive evil in the Church.
165. This is the first part of the story, and, in the preparation of
his record, Moses has confined himself to the same. It is certain that
Noah was a righteous man, gifted with many heroic virtues, and that he
accomplished most important things both for the Church and for the
State. It is not possible either to establish political communities or
to found churches except by diligent effort. Life, in both these
manifestations (I will say nothing of the management of the home) is
beset with many dangers; for Satan, a liar and murderer, is the most
relentless enemy of Church and State.
166. But Moses passes by all these achievements, not so much as
alluding to them. He records but this one circumstance--that Noah
became drunk and was scoffed at by his youngest son. He intended it as
a valuable example, teaching pious souls to trust in God's mercy. On
the other hand, the proud, the lovers of cant, the sanctimonious, the
wise-acres,--let them learn to fear God and beware of passing a
reckless judgment upon others! As Manasseh the king declares, God
displays in his saints both his wonders and his terrors "against
wicked and sinful men." This is illustrated in the case of Ham, who
did not now first come to his downfall but had cherished this hate
against his father for a long time, afterward to fill the world with
idolatry.
Vs. 23-27. _And Shem and Japheth took a garment, and laid it upon both
their shoulders, and went backward, and covered the nakedness of their
father; and their faces were backward, and they saw not their father's
nakedness. And Noah awoke from his wine, and knew what his youngest
son had done unto him. And he said, Cursed be Canaan; a servant of
servants shall he be unto his brethren._
167. It is truly a beautiful and memorable example of respect to a
father which Moses records in this passage. The sons might without sin
have approached their father and covered him, while turning their
faces toward him. What sin should it be if one, happening upon a nude
person, should see what is before him without his will? Still the two
sons do not do this. When they heard from their haughty and mocking
brother what had happened to their father, they laid a garment upon
both their shoulders, entered the tent with faces turned away (how
admirable!), and lowering the garment backward, covered their father.
168. Who can fail to observe here the thoughtfulness of the will and
Word of God, and reverence before the majesty of fatherhood, which God
requires to be honored, not despised or mocked by children? God seems
to approve this reverence and accept it as a most pleasing offering
and the very noblest worship and obedience. But his utmost hatred
rests upon Ham, who might have seen without sin what he saw, since it
came to his view by chance, if only he had covered it up, if only he
had remained silent about it, if only he had not shown himself to be
pleased by the sin of his father. But he who despised God, the Word,
and the order established by God, not only failed to cover his father
with a garment, but even derided him and left him naked.
169. In describing the act of the two brothers Moses emphasizes the
malice of Ham, who was filled with violent and satanic hatred against
his father. Who of us, on finding a stranger lying by the wayside
drunk and nude, would not at least cover him with his own coat to
forestall disgrace? How much greater the demand in this case of a
father! Ham, however, fails to do for his father, the highest ruler of
the world, what common humanity teaches us to do for strangers.
Moreover he publishes the circumstance joyfully, insulting his drunken
father and making the sin of his father known to his brothers as if he
had a piece of good news.
170. Moses, therefore, sets Ham before us as a fearful example, to be
carefully taught in the churches, in order that young people may learn
to respect their elders, rulers, and parents. Not on account of Noah,
not on account of Ham, but on account of those to come--on our
account--is this story written, and Ham, with his contempt for God and
father, pictured in most repulsive colors.
171. Also the punishment of this wickedness is carefully set before
us. Noah, looked upon by his son as a foolish, insane, and ridiculous
old man, now steps forth in the majesty of a prophet, to announce to
his son a divine revelation of future events. Truly does Paul declare
that "power is made perfect in weakness" (2 Cor 12, 9); for the
certainty characterizing Noah's utterance is proof that he was filled
with the Holy Spirit, notwithstanding that his son had mocked and
despised him as one utterly deserted by the Holy Spirit.
172. I will not attempt here to settle the question above referred to
(ch 5, para 95) concerning the order of the sons of Noah, as to which
of them was the first-born and which the youngest. A point more worthy
of our attention is the fact that the Holy Spirit is so filled with
strong wrath against that disobedient and scornful son that he does
not even choose to call him by his own name, but calls him Canaan
after the name of his son. Some say that, because God had desired to
save Ham in the ark as one under his blessing the same as the others,
he had no wish to curse him, but cursed Canaan instead, a curse which,
nevertheless, could not but recoil upon Ham who had provoked it. Thus
Ham's name perishes here, since the Holy Spirit hates it, whose hatred
is, indeed, a serious hatred. We read in the psalm, "I hate them with
perfect hatred" (Ps 139, 22). When the Holy Spirit exercises his
wrath, eternal death must follow.
173. Although Ham had sinned against his father in many ways, it is
remarkable that the fruit of the first sin and the devil's malice did
not become manifest until the father lay drunk and bare. When, with
this sin, the previous ones had attained to fullness of power and
growth, the Holy Spirit condemned him, and, as a warning to others,
also announced the infliction of impending, endless servitude.
V. 26. _And he said, Blessed be Jehovah, the God of Shem; and let
Canaan be his servant._
These are two sublime prophecies, worthy of close attention. They have
significance in our time, though they were grossly garbled by the
Jews. The Jews observe that Ham is cursed thrice; this fact they wrest
to the glory of their own nation, promising themselves worldly
dominion.
V. HAM CURSED; SHEM AND JAPHETH BLESSED.
A. THE CURSE PRONOUNCED UPON HAM 174-188.
1. Why Ham was thrice cursed 174.
* Disrespect of parents, pastors and authority signs of
approaching misfortune 175.
2. Way Ham disregarded the curse 176.
3. Why Ham disregarded the curse 177-178.
4. Ham's temporal prosperity continued with his curse 179-181.
* Faith alone grasps God's threatenings and promises 180-181.
* Reason God postpones punishment and reward 181-182.
* The Papal Church is not the true Church 183.
* Believers have comfort in their tribulations 184-185.
* The pious have their kingdom here in faith 186.
5. From this curse it is clear Noah was enlightened by the Holy
Spirit 187.
* Were all Ham's descendents cursed? 188.
B. BLESSING PRONOUNCED UPON SHEM 189-191.
1. This is an exceedingly great blessing 189.
2. Why is it clothed in praise to God 190.
3. This blessing proves that Noah possessed a precious light
191.
C. BLESSING PRONOUNCED UPON JAPHETH 192-224.
1. Why the form of Japheth's blessing differed from that of
Shem's 192.
2. Herein lies a special secret 193.
3. The Jews' false interpretation of this blessing 194.
4. Relation of these two blessings to each other 195.
* The Jews' false notion about Shem's blessing 196.
5. The order in which these blessings are enjoyed 197-198.
* The form God's Church takes in this world 199.
* Divine promises and threatenings to be understood in a
spiritual sense 199-200.
* Ham and Cain resemble one another in their positions and
works 201.
* The Turk and the Pope.
a. What strengthens them in their opposition to the true
Church 202.
* How a Christian should conduct himself in times of
misfortunes 203.
b. The power and advantages of the Turk and Pope of no avail
204.
c. Attitude of Church members to their pride 205-206.
* Why Ham's name was not mentioned when he was cursed
207-208.
6. The word dilatet the Latins use in explaining Japheth's
blessing 209-210.
a. It is not in harmony with the Hebrew 209-210.
b. Why all Latin interpreters use it 211.
c. It does not fully express the sense of the Holy Spirit
212.
d. What explanation should be given here 213-215.
7. All descendents of Japheth partake of this blessing through
the Gospel 216-217.
8. Translations of Latin interpreters of this blessing are to be
harmonized with the original text 218-219.
* Ham's name 220-221.
a. Its meaning and reason his parents gave it to him 220.
b. The hope of his parents in this name disappointed 221.
9. It is ascribed to this promise that Germany in these last
days received the light of the Gospel 222.
* Abraham had Noah as his teacher 223.
* The temporal prosperity of Ham's family, and their wickedness
224.
V. HAM CURSED; SHEM AND JAPHETH BLESSED.
A. The Curse Pronounced Upon Ham.
174. But there is another reason for this repeatedly uttered curse.
God cannot forget such great irreverence toward parents, nor does he
suffer it to go unpunished. He requires that parents and rulers be
regarded with reverence. He requires that elders be honored,
commanding that one shall rise up before a hoary head (Lev 19, 32).
And, speaking of ministers of the Word, he says, "He that despiseth
you, despiseth me" (Mt 10, 40; Lk 10, 16).
175. Hence disobedience of parents is a sure indication that curse and
disaster are close at hand. Likewise is contempt of ministers and of
rulers punished. When the people of the primitive world began to
deride the patriarchs and to hold their authority in contempt, the
flood followed. When, among the people of Judah, the child began to
behave himself proudly against the old man, as Isaiah has it (ch 3,
5), Jerusalem was laid waste and Judah went down. Such corruption of
morals is a certain sign of impending evil. We justly fear for Germany
a like fate when we look upon the prevailing disrespect for authority.
176. Let us, however, bear witness of a practice to which both Holy
Writ and our experience testify. Because God delays the threatened
punishment he is mocked and considered a liar. In this practice we
should see the seal, as it were, to every prophecy. Ham hears that he
is accursed; but inasmuch as the curse does not go into immediate
effect, he securely despises and derides the same.
177. Thus did the first world hold Noah's prophecy in ridicule when he
spoke of the flood. Had they believed that such a punishment was close
at hand, would they have gone on in a feeling of security? Would they
not rather have repented and begun a better life? If Ham had believed
that to be true which he heard from his father, he would have sought
refuge in mercy and, confessing his crime, craved forgiveness. But he
did neither; rather did he haughtily leave his father, to go to
Babylon. There, with his posterity, he gave himself up to the building
of a city and of a tower, and made himself lord of all Greater Asia.
178. What is the reason for this feeling of security? It lies in the
fact that divine prophecies must be believed; they cannot be perceived
by our senses, or by experience. This is true both of divine promises
and of divine threats. Therefore the opposite always seems to the
flesh to be true.
179. Ham is cursed by his father; but he lays hold upon the greater
portion of the earth and establishes vast kingdoms. On the other hand,
Shem and Japheth are blessed, but in comparison with Ham, they and
their posterity are beggarly.
Where then are we to seek the truth of this prophecy? I answer: This
prophecy and all others, whether they be promises or threats, cannot
be understood by reason, but by faith alone. God delays both
punishments and rewards; hence there is need of endurance. For "He
that endureth to the end, the same shall be saved," as Christ says (Mt
24, 13).
180. The life of all pious people is wholly of faith and hope. The
evidence of our senses, history, and the way of the world, would teach
us the opposite. Ham is cursed, yet he alone obtains dominion. Shem
and Japheth are blessed, yet they alone bear reproach and affliction.
Since both the promises and the threats of God reach out into the
future, the issue must be awaited in faith. Habakkuk says (ch 2, 3),
"It will surely come, it will not delay."
181. Great is the wrath of the Holy Spirit which here prompts him to
say of Ham, "A servant of servants shall he be;" that is, the lowest
and vilest of slaves. But if you let history speak, you will see Ham
rule in Canaan, whereas Abraham, Isaac, and Jacob, and others who
followed, and had the blessing, lived like servants among the
Canaanites. The Egyptians are Ham's offspring, and how cruel was the
servitude Israel suffered there!
182. How, then, was it true that Ham was cursed and Shem was blessed?
In this way: The fulfillment of the promise and of the threat was in
the future. This delay is ordained in order that the wicked may fill
their measure of sin and may not be able to accuse God of having given
them no room for repentance. On the other hand, when the righteous
suffer at the hands of the unrighteous and become the servants of
servants, they undergo such trial and discipline for the purpose of
increasing in faith and in love toward God; so that, trained in
manifold vexations and tribulations, they may attain the promise.
When the time was fulfilled, the might of Ham's posterity was not
great enough to withstand the posterity of Shem. Then, indeed, was
fulfilled that curse which Ham and his posterity had so long despised
and disbelieved.
183. It is much the same with us today. We have the true doctrine and
the true worship. Hence we can boast that we are the true Church,
having the promise of spiritual blessings in Christ. As the pope's
church condemns our doctrine, we know her to be not the Church of
Christ but of Satan, and truly, like Ham, a "servant of servants." And
yet anyone may see that the pope rules, while we are servants and the
off-scouring, as Paul says (1 Cor 4, 12).
184. What, then, shall we poor, oppressed people do? We are to comfort
our souls meanwhile with our spiritual dominion. We know we have
forgiveness of sins and a gracious God, through Christ, until also
temporal freedom shall be vouchsafed on the last day. And we are not
without traces of temporal freedom even in this life; for while
tyrants stubbornly oppose the Gospel, they are cut off from the earth,
root and branch.
185. So was the Roman empire destroyed after all the other
world-powers perished; but God's Word and Church remain forever.
Likewise, Christ weakens the Pope's power, little by little; but that
he may be utterly removed and become a servant of servants with wicked
Ham is a matter for faith to await. Ham is shut out from the kingdom
of God and possesses the kingdoms of the world for a time, just as the
pope is shut out from the Church of God and holds temporal dominion
for a time. But his dominion shall vanish.
186. The divine law and order is that the righteous have dominion, but
by faith, being satisfied with such spiritual blessing as a gracious
God and the certain hope of the heavenly kingdom. Meanwhile, we leave
possession of the kingdoms of the world to the wicked until God shall
scatter also their worldly power, and, through Christ, make us heirs
of all things.
187. Furthermore, we learn from this prophecy that Noah, by a special
illumination of the Holy Spirit, was enabled to see, in the first
place, that his posterity would remain forever, and in the second
place, that the family of Ham, though they were to be rulers for a
time, would perish at last and above all would lose the spiritual
blessing.
188. However, the explanation given above (ch 4, para 182) with
reference to the descendants of Cain, applies also here. I do not
entertain the opinion that the offspring of Ham were doomed, without
exception. Some found salvation by being converted to faith, but such
salvation was not due to a definite promise but to uncovenanted grace,
so to speak. Likewise the Gibeonites and others were saved when the
children of Israel occupied the land of Canaan. Job, Naaman the
Syrian, the people of Nineveh, the widow of Zarephath, and others from
the heathen were saved, not by virtue of a promise, but by
uncovenanted grace.
B. Blessing Pronounced Upon Shem.
189. But why does Noah not say, "Blessed be Shem," instead of,
"Blessed be Jehovah, the God of Shem"? I answer that it is because of
the magnitude of the blessing. The reference here is not to a temporal
blessing, but to the future blessing through the promised seed. He
sees this blessing to be so great that he cannot express it; hence, he
turns to thanksgiving. It seems that Zacharias was thinking of this
very passage when he said, for a similar reason, "Blessed be the Lord,
the God of Israel" (Lk 1, 68).
190. Noah's blessing takes the form of thanksgiving unto God. God, he
says, is blessed, who is the God of Shem. In other words: It is
needless for me to extend my blessing over Shem, who has been blessed
before with spiritual blessing; he already is a child of God, and from
him the Church will be continued, as it was continued from Seth before
the flood. Full of wonderful meaning is the fact that Noah joins God
with Shem, his son, and, as it were, unites them.
191. Noah's heart must have been divinely illumined since he makes
such a distinction between his sons, rejecting Ham with his posterity
and placing Shem in line with the saints and the Church because the
spiritual blessing, given in paradise concerning the seed, would rest
upon him. Therefore, this holy man blesses God and gives thanks unto
him.
C. Blessing Pronounced Upon Japheth.
V. 27. _God enlarge Japheth, and let him dwell in the tents of Shem;
and let Canaan be his servant._
192. This prophecy is wonderful for the aptness of each single word.
Noah did not bless Shem, but the God of Shem, by way of giving thanks
to God for having embraced Shem and having adorned him with a
spiritual promise, or the blessing of the woman's seed. But when he
mentions Japheth he does not employ the same manner of speaking as in
the case of Shem. His words are chosen for the purpose of showing the
mystery of which Paul speaks (Rom 11, 11) and Christ (Jn 4, 22), that
salvation is from the Jews and yet the gentiles also became partakers
of this salvation. Shem alone is the true root and stem, yet the
heathen are grafted upon this stem, as a foreign branch, and become
partakers of the fatness and the sap which are in the chosen tree.
193. Noah, seeing this through the Holy Spirit, predicts, in dim
allusions but correctly, that Christ's kingdom is to spread in the
world from the root of Shem, and not from that of Japheth.
194. The Jews prate that Japheth stands for the neighboring nations
around Jerusalem which were admitted to the temple and its worship.
But Noah makes little ado about the temple of Jerusalem, or the
tabernacle of Moses; his words refer to greater matters. He treats of
the three patriarchs who are to replenish the earth. While he affirms
of Japheth that he does not belong to the root of the people of God
which possesses the promise of the Christ, he declares that he shall
be incorporated through the call of the Gospel into the fellowship of
that people which has God and the promises.
195. Here, then, we have a picture of the Church of the Gentiles and
of the Jews. Ham, being wicked, is not admitted to the spiritual
blessing of the seed, except as it happens by uncovenanted grace. To
Japheth, however, though he has not the promise of the seed, like
Shem, the hope is nevertheless given that he will, at some future
time, be taken into the fellowship of the Church. Thus we Gentiles,
being sons of Japheth, have no direct promise, indeed, and yet we are
included in the promise given to the Jews, since we are predestined to
the fellowship of the holy people of God. These matters are here
recorded, not for Shem and Japheth so much as for their posterity.
196. We learn why the Jews are so haughty and boastful. They see that
Shem, their father, alone has the promise of eternal blessing, which
is given through Christ. So far, so good. But when they believe that
the promise pertains not to faith but rather to the carnal descent,
they are in error. This subject has been splendidly treated by Paul
(Rom 9, 6). There he establishes the fact that the children of Abraham
are not his carnal descendants but those who have his faith (Gal 3,
7).
197. The same thought is suggested here by Moses, who says in so many
words, "Blessed be Jehovah, the God of Shem." This shows that there is
no blessing except by the God of Shem. Hence, no Jew will share this
blessing unless he have the God of Shem; that is, unless he believes.
Nor will Japheth share the blessing unless he dwells in the tents of
Shem, that is, unless he associates himself with him in faith.
198. This is a grand promise, valid unto the end of the world. But
just as it is limited to those who have the God of Shem, that is, who
believe, so the curse also is limited to those who abide in the
wickedness of Ham. Noah spoke these words, not on the strength of
human authority and feeling, but by the Spirit of God. His words then
refer not to a temporal, but to a spiritual and eternal curse. Nor
must we understand him to speak of a curse that is a curse only in the
sight of the world, but rather of one in the sight of God.
199. The same statement has been made heretofore (ch 4 para 182)
regarding the curse of Cain. Judged by outward appearances, Cain
obtained a greater earthly blessing than Seth. God desires that his
Church in this world shall apparently suffer the curse pronounced upon
the wicked and that, on the other hand, the wicked shall seem to be
blessed. Cain was the first man to build a city, calling it Enoch;
while Seth dwelt in tents.
200. Thus did Ham build the city and tower of Babel and ruled far and
wide, while Shem and Japheth were poor, living in lowly tents. The
facts of history, then, teach that both the promises and the curses of
God are not to be understood carnally, or of the present life, but
spiritually. Although oppressed in the world, the righteous are surely
heirs and sons of God, while the wicked, though flourishing for a
season, shall ultimately be cut down and wither; a warning often
uttered in the Psalms.
201. There is a striking similarity in the conduct and the lot of Cain
and Ham. Cain killed his brother, which shows plainly enough the lack
of reverence for his father in his heart. Having been put in the ban
by his father, he leaves the Church of the true God and the true
worship, builds the city of Enoch, giving himself up altogether to
worldly things. Just so does Ham sin by dishonoring his father. When
also he subsequently receives as sentence the curse whereby he is
excluded from the promised seed and the Church, he parts with God and
the Church without misgivings, since the curse rests not upon his
person but upon that of his son, and migrates to Babylon, where he
establishes a kingdom.
202. These are very illustrious examples and needed by the Church,
Turk and Pope today; allow us to boast of the heavenly and everlasting
promise in that we have the Gospel doctrine, and are the Church. They
know, however, our judgment of them, that we consider and condemn both
Pope and Turk as very Antichrist. How securely they ignore our
judgment, confidently because of the wealth and power they possess,
and also because of our weakness in character and numbers. The very
same spirit we plainly see in Cain and Ham, in the condemned and
excommunicated.
203. These truths enforce the lesson that we must not seek an abiding
city or country in this bodily existence, but in its varying changes
and fortunes look to the hope of eternal life, promised through
Christ. This is the final haven; and we must strive for it with sail
and oar, as eager and earnest sailors while the tempest rages.
204. What if the Turk should obtain sway over the whole world, which
he never will? Michael, as Daniel says, will bring aid to the holy
people, the Church (ch 10, 13). What matter if the Pope should gain
possession of the wealth of all the world, as he has tried to do for
many centuries with all the wealth at his command? Will Turk and Pope
thereby escape death, or even secure permanence of temporal power?
Why, then, should we be misled by the temporal blessings which they
enjoy, or by our misfortunes and dangers, since we know that they are
banished from the fellowship of the saints, while we enjoy everlasting
blessings through the Son of God?
205. If Cain and Ham, and Pope and Turk, who are as father and son to
each other, can afford to despise the judgment of the true Church on
the strength of fleeting and meager successes in this life, why can
not we afford in turn to despise their power and censure, on the
strength of the everlasting blessings which we possess? Ham was not
moved by his father's curse. Full of anger against him, and despising
him as a crazy old man, he goes away and arms himself with the power
of the world, esteeming this more highly than to be blessed with Shem
by his father.
206. This story should give us strength for the similar experiences of
today. The priests and bishops heap contempt upon us, saying, What can
those poverty stricken heretics do? Priest and bishop are puffed up
with their wealth and power. But let us bear this insolence of the
wicked with undisturbed mind, as Noah bore that of his son. Let us
take consolation in the hope and faith of the eternal benediction, of
which, we know, they are deprived.
207. I said above (para 172) that the Holy Spirit was so greatly
angered by the sin of Ham that he could not bear even to speak his
name in the curse. And it is true, as the punishment shows, that Ham
sinned grievously. The other reason mentioned above as not at all
unlikely, I will here repeat: Ham had been called and received into
the ark by the divine Word, and had been saved with the others, and
Noah wanted to spare him whom God had spared in the flood. Therefore,
he transferred the curse which Ham merited, to Canaan, his son, whom
Ham doubtless desired to keep with him.
208. The Jews offer a different explanation: Canaan, the son, having
been the first to see his grandfather Noah lying naked, announced it
to his father, who then saw for himself; hence, Canaan gave his father
cause to commit the sin. Let the reader judge what value there is in
this exposition.
209. But there is also a philological question which must be discussed
in connection. Scholars call translators to account for the rendering,
"God enlarge Japheth," when the Hebrew words do not permit it, though
not only the Hebrews but also the Chaldeans, are mostly agreed that
the word _jepheth_ means "to enlarge." Technical discussions of this
kind, however, are sometimes very useful to clear up the precise
meaning of a passage.
210. Some scholars derive the name _Japheth_ from the verb _jephah_,
which signifies _to be beautiful_, as in Ps 45, 2: _japhjaphita mibene
Adam_, "Thou art fairer than the children of men." But this may easily
be shown to be an error; for the true origin of the word is the verb
_phatah_, which means "to persuade," "to deceive with fair words" as
in Ex 22 16: _ki jephateh isch betulah_, "If a man entice a virgin, he
shall surely pay a dowry for her." And in Jer 20, 7: _pethithani
jehovah va-epath_, "O Jehovah, thou hast persuaded me and I was
persuaded;" Prov 1, 10: _Im-jephatukah_, "If sinners entice thee."
There is no need of more examples, for the word occurs frequently, and
I have no doubt that it is derived from the Greek word _peitho_, for
it has the same meaning.
211. But let us turn to the question: Why have all translators made it
read, "God enlarge Japheth," while it is not the word _pathach_, which
means "to enlarge" or "to open", but rather the word _pathah_? I have
no doubt that the translators were influenced by the harsh expression.
Since this is a promise, it seemed too harsh to state that Noah had
said, "God deceive Japheth." This would appear to be a word of
cursing, not of blessing. Hence they chose a milder term, though it
violated the rules of language. And since there is but a slight
difference between _pathach_, and _pathah_, they used one for the
other. They meant to preserve the important fact that this is a
promise.
212. But there is no need for us to alter the text in this manner, and
to violate its grammatical construction, since the word _pathah_,
offers a most suitable meaning. Being a word of double meaning, as the
word _suadere_ in Latin, it may be accepted either in a bad or in a
good sense. Hence, it is not irreverent to apply this word to God. We
find it clearly so used in Hosea 2, 14, where the Lord says:
"Therefore, behold, I will (_mephateha_) allure her (or, entice her by
coaxing), and bring her into the wilderness, and speak comfortably
unto her." I will suckle her, speak sweetly unto her, and thus will I
deceive her, as it were, so that she may agree with me, so that the
Church will join herself to me, etc.
In this sense the word may here rightly be taken to mean "allure,"
"persuade," "coax by means of friendly words and flattery." God
suckle, persuade, deceive Japheth by persuasion, so that Japheth
himself, being allured, as his name signifies, may be invited in a
friendly way and thus be beguiled.
213. But you say, what will be the meaning of this? or why should
there be need for Japheth to be beguiled or persuaded, and that by God
himself? I answer: Noah makes the names to serve his purpose in this
prophecy. He gives thanks to God that he establishes them to stand
like a firm root from which Christ was to spring. For the verb _sum_,
signifies "to place," "to put in position," "to establish."
214. For Japheth, however, he prays that he may become a true Japheth.
Since he was the oldest son, who ordinarily should have been given the
right of the first-born, he prays that God would persuade him in a
friendly manner, first, not to envy his brother this honor, nor to be
dissatisfied that this privilege was taken from him and given to his
brother. Furthermore, because this matter touches the person of
Japheth only, God includes his entire offspring in the blessing.
Though the promise was given to Shem alone, yet God does not shut out
from it the offspring of Japheth, but speaks to them lovingly through
the Gospel, that they may also become _jepheth_, being persuaded by
the Word of the Gospel. This is a divine persuasion, coming from the
Holy Spirit; not from the flesh, nor from the world, nor from Satan,
but holy and quickening. This expression is used by Paul in Gal 1, 10,
where he says, "Am I now persuading men or God?" And Gal 3, 1, "Who
did bewitch you that ye should not obey the truth?"--that ye do not
agree to the truth, that ye do not permit yourselves to be persuaded
by that which is true?
215. Viewing the name Japheth in this case, it signifies a person of
the kind which we call guileless, who believes readily, permitting
himself to be easily persuaded of a matter, who does not dispute or
cling to his own ideas but submits his mind to the Lord and rests upon
his Word, remaining a learner, not desiring to be master over the
words and works of God.
Hence it is a touching prayer which is here recorded, that God might
persuade Japheth; that is, that he might speak fondly with him. Noah
prays that, though God does not speak to Japheth on the basis of a
promise, as he does with Shem, yet he would speak with him on the
basis of grace and divine goodness.
216. This prayer of Noah foresees the spread of the Gospel throughout
the whole world. Shem is the stem. From his posterity Christ was born.
The Church is of the Jews, who had patriarchs, prophets, and kings.
And yet God here shows Noah that also the wretched Gentiles were to
dwell in the tents of Shem; that is, they were to come into that
heritage of the saints which the Son of God brought into this
world--forgiveness of sins, the Holy Spirit, and everlasting life. He
prophesies clearly that also Japheth will hear the sweet message of
the Gospel as his name suggests; so that, though he have not the same
title as Shem, who was set to be the stem from which Christ was to
spring, yet he should have the persuader, namely the Gospel.
217. It was Paul through whom this prophecy was fulfilled. He almost
unaided taught the Gospel doctrine to the posterity of Japheth. He
says: "From Jerusalem, and round about even unto Illyricum, I have
fully preached the Gospel of Christ" (Rom 15, 19). Almost all of Asia,
with the exception of the oriental peoples, together with Europe,
belongs to the posterity of Japheth. The Gentiles, therefore, did not,
as the Jews did, receive the kingdom and the priesthood from God. They
had neither the law nor the promise. Yet by the mercy of God they have
heard that sweet voice of the Gospel, the persuader, which is
indicated by the very name of Japheth.
218. The interpreters failed to recognize this as the true meaning,
and God permitted them to make this mistake. Still they did not miss
the true meaning altogether. For the verb _hirchib_, which means "to
enlarge," means also "to give consolation," just as conversely in
Latin the word _angustiae_ (narrow place) signifies also "pains," or
"perils," or "disaster." Thus we read in Psalms 4, 1: "Thou hast set
me at large when I was in distress." The only real enlargement, or
consolation, is the Word of the Gospel.
219. Thus the several expositions are harmonized by proper
interpretation. But the primary meaning of _enlarge_, which conveys
the idea of _persuasion_, is the native and proper one. It sheds a
bright light upon the fact that we Gentiles, although the promise was
not given to us, have nevertheless been called by the providence of
God to the Gospel. The promise pertains to Shem alone, but Japheth, as
Paul has it in Romans 11, 17, was grafted into the olive tree, like a
wild olive, and became a partaker of the original fatness, or the sap,
of the olive. The older portions of the Bible agree with the newer,
and what God promised in the days of Noah, he now carries out.
220. "Ham" signifies "the hot and burning one." This name was given to
him by his father, I believe, because of the great things he hoped for
his youngest son. To Noah the other two were cold men in comparison.
Eve rejoiced greatly when Cain was born (Gen 4, 1). She believed that
he would restore whatever had been wrought amiss. Yet he was the first
to harm mankind in a new way, in that he killed his brother.
221. Thus God, according to his unsearchable counsel, changes the
expectations even of the saints. Ham, whom his father, at his birth,
had expected to be inflamed with greater zeal for the support of the
Church than his brothers, was hot and burning, indeed, when he grew
older, but in a different sense. He burned against his parent and his
God, as his deed shows. Hence, his name was one of evil prophecy,
unsuspected of Noah when he gave it.
222. This is Noah's prophecy concerning his sons, who have filled the
earth with their offspring. The fact, therefore, that God has
permitted the light of the Gospel to shine upon Germany, is due to the
prophecy anent Japheth. We see today the fulfillment of that which
Noah foretold. Though we are not of the seed of Abraham, yet we dwell
in the tents of Shem and enjoy the fulfilment of the prophecies
concerning Christ.
Vs. 28-29. _And Noah lived after the flood three hundred and fifty
years. And all the days of Noah were nine hundred and fifty years; and
he died._
223. History shows that Noah died fifty years after the birth of
Abraham. Abraham, therefore, enjoying the instruction of so able and
renowned a teacher until his fiftieth year, had an opportunity to
learn something of religion. And there is no doubt that Noah, being
filled with the Holy Spirit, cared for this grandchild of his with
special care and love, as the only heir of Shem's promises.
224. At that time the offspring of Ham flourished, spreading idolatry
throughout the regions of the East. Abraham was in touch with it, and
not without danger to himself. He was saved, however, by Noah, being
almost alone in recognizing the greatness of a man who was the only
survivor of the early world. The others, forgetful of the wrath which
had raged in the flood, taunted the pious, old man; particularly Ham's
progeny, puffed up by wealth and power. They heaped insults upon
Father Noah, and--frenzied by success--they divided the curse of
servitude pronounced upon them as a sign of his dotage. Amen.
End of Project Gutenberg's Commentary on Genesis, Vol. II, by Martin Luther