Commentary on Genesis Part 38

17. Up to this time Noah had lived in darkness, seeing nothing but the waters rolling and raging in a terrifying volume. Now the delicious light of the sun bursts forth once more, and the winds cease to roar from all points of the compa.s.s. Only the east wind, calculated to reduce the waters, is blowing, and gradually it takes away the stagnant flood. Other means also are effective; the ocean no longer hurls its waves upon the land, but takes back the waters which it had spewed forth, and the floodgates of heaven are closed up.

18. These are outward and tangible signs by which G.o.d consoles Noah, showing him that he had not forgotten, but remembered him. This is a practical and needed lesson also for us. When in the midst of dangers we may with certainty look for G.o.d's help, who does not desert us if we continue in faith, looking forward to the fulfilment of G.o.d's promises.

V. 4. _And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat._

19. The waters increased for forty days, until the ark was lifted from the earth. Then for one hundred and fifty days it floated upon the waters, driven by the winds and the waves, without a sign of G.o.d's remembrance. At length the waters began to decrease, and the ark rested.

20. The point of dispute among the Jews here is the number of months.

But why waste any more time upon immaterial matters, particularly as we see that the suggestions of the rabbis are not at all wise? It is more to the purpose for us to inquire where the mountains of Ararat are to be found. It is generally believed that they are mountains of Armenia, close by the highest ranges of Asia Minor, the Caucasus and the Taurus. But it appears to me that more likely the highest of all mountains is meant, the Imaus (Himalaya), which divides India.

Compared to this range, other mountains are no more than warts. That the ark rested upon the highest mountain is substantiated by the fact that the waters continued to fall for three whole months before such smaller ranges as Lebanon, Taurus, and Caucasus were uncovered, which are, as it were, the feet or roots of the Himalaya, just as the mountains of Greece may be called branches of the Alps extending up to our Hercinian Forest (Harz). To anyone who surveys them with care the mountains seem to be wonderfully related and united.

21. Josephus has wonderful things to tell about the mountains of Armenia, and he records that during his time remains of the ark were discovered there. But I suppose n.o.body will judge me to be a heretic if I occasionally doubt the reliability of his statements.

V. 5. _And the waters decreased continually until the tenth month: in the tenth month, on the first day of the month, were the tops of the mountains seen._

22. Moses said before that by the seventh month the waters had fallen so far that the ark rested upon Ararat. In the third month thereafter, the tops of the lower mountains began to appear, so that Noah, looking down from the mountains of Ararat as if from a watchtower, saw also the peaks of the other mountains, of the Taurus in Asia, the Lebanon in Syria, and the like. All these were signs of G.o.d's remembrance.

Vs. 6-7. _And it came to pa.s.s at the end of forty days, that Noah opened the window of the ark which he had made: and he sent forth a raven, and it went forth to and fro, until the waters were dried up from off the earth._

23. So far the history; the allegorical significance we shall discuss at its proper place. The carelessness of a translator has caused a dispute upon this part of the story. The Hebrew text does not say that the raven did not return, as Jerome translated; hence there was no need to invent a reason why he did not return--because he found dead bodies lying about everywhere. They claim that abundance of food prevented him.

24. On the contrary, Moses says that the raven which had been sent forth, returned; although he did not permit himself to be again imprisoned in the ark as the dove did. Moses implies that Noah sent forth the raven to find out whether animals could, by that time find dry land and food. The raven, however, did not faithfully carry out his mission, but rejoicing to be set free from his prison, he flew to and fro, and paying no attention to Noah, he enjoyed the free sky. The swinish Jews, however, show the impurity of their minds everywhere.

For they suppose that the raven had fears concerning his mate, and that he even suspected Noah concerning her. Shame upon those impure minds!

Vs. 8-9. _And he sent forth a dove from him, to see if the waters were abated from off the face of the ground; but the dove found no rest for the sole of her foot, and she returned unto him to the ark; for the waters were on the face of the whole earth: and he put forth his hand, and took her, and brought her unto him into the ark._

25. When Noah's hopes had been set at naught by the raven, which flew about wantonly but brought no tidings concerning the condition of the earth, he took a dove, thinking that she would more truly perform the mission. The text almost authorizes us to say that those two birds were sent forth at the same time, so that Noah might have two witnesses from whom to gain desired knowledge. The raven enjoying the free sky, flew round about the ark, but did not want to return into it. The dove, however, fleeing from the corpses and corruption, comes back and permits itself to be caught. This story, as we shall hear, offers a fine allegory concerning the Church.

Vs. 10-12. _And he stayed yet other seven days; and again he sent forth the dove out of the ark; and the dove came in to him at eventide; and, lo, in her mouth an olive-leaf plucked off: so Noah knew that the waters were abated from off the earth. And he stayed yet other seven days, and sent forth the dove; and she returned not again unto him any more._

26. The dove, being a faithful messenger, is sent forth once more.

Moses carefully describes how the waters decreased gradually, until at last the surface of the earth, together with the trees, was laid bare.

We do not believe that the dove brought the olive leaf intentionally, but by the command of G.o.d, who wanted to show Noah, little by little, that he had not altogether forgotten but remembered him. This olive leaf was an impressive sign to Noah and his fellow-prisoners in the ark, bringing them courage and hope of impending liberation.

27. The Jews dispute sharply in respect to this matter of where the dove found the olive leaf, and some, in order to secure special glory for their homeland, make the ludicrous a.s.sertion that she took it from the Mount of Olives in the land of Israel, which G.o.d had spared from the flood that destroyed the remainder of the earth. But the saner Jews rightly refute this nonsense by arguing that if this were true, the olive leaf could not have been a sign for Noah that the waters had fallen. Others have invented the fable that the dove was admitted to paradise and brought the leaf from there.

28. But I have (ch 2, --39-42) set forth at length my views concerning paradise, and this nonsense is not worthy the effort of a refutation.

It serves a better purpose to remind you that all these things happened miraculously and supernaturally. A dove is not so intelligent as to pluck a bough and bring it to the ark in order that Noah might form a judgment with reference to the decrease of waters. G.o.d ordained these events. Other trees had leaves at that time, particularly the taller ones which rose sooner from the waters. The olive tree is comparatively short, hence it was calculated to furnish information concerning the decrease of the waters and to serve as an object lesson of the cessation of the wrath of G.o.d and the return of the earth to its former state. Of this he had more certain proof however, when the dove, having been sent out the third time, did not return: for not only did it find food on earth, but was able to build nests and to flit to and fro.

Vs. 13-14. _And it came to pa.s.s in the six hundred and first year, in the first month, the first day of the month, the waters were dried up from off the earth: and Noah removed the covering of the ark, and looked, and, behold, the face of the ground was dried. And in the second month, on the seven and twentieth day of the month, was the earth dry._

29. Here we see that Noah was in the ark an entire year and ten days; for he entered the ark on the seventeenth day of the second month, and came out again, after a year had pa.s.sed, in the same month, but on the twenty-seventh day. Poor Noah, with his sons and the women, lived in the ark more than half a year in sore grief, without a sign of being remembered by G.o.d. Afterward G.o.d gave him gradual proof, through various signs, that he had not forgotten him, until at last, after the lapse of a year and ten days, he was again given dominion over the earth and sea. On this day of the second month, the flood had not only disappeared, but the earth was dry. This is the story of the flood and its abatement. After this fearful wrath, there ensues an immeasurable light of grace, as is shown in the following sermon addressed to Noah by G.o.d himself.

II. NOAH COMMANDED TO LEAVE THE ARK; HIS OFFERING TO G.o.d; G.o.d'S RESOLVE NOT TO CURSE THE EARTH AGAIN.

A. NOAH COMMANDED TO LEAVE THE ARK, AND HE OBEYED 30-32.

* Man should do nothing but what G.o.d commands 30-32.

* Is it right to start a new wors.h.i.+p without G.o.d's command to do so 33-34.

* The examples of saints and special works.

1. Should we imitate the works of the holy patriarchs 34-35.

2. The result among the Jews of a reckless imitation of the saints 36.

3. Should have regard here, not to works but to faith 37-38.

II. NOAH LEAVES ARK, HIS SACRIFICE AND G.o.d'S PROMISE.

A. Noah Obeys Command to Leave the Ark.

Vs. 15-17. _And G.o.d spake unto Noah, saying, Go forth from the ark, thou, and thy wife, and thy sons, and thy sons' wives with thee. Bring forth with thee every living thing that is with thee of all flesh, both birds, and cattle, and every creeping thing that creepeth upon the earth; that they may breed abundantly in the earth._

30. Up to this point the narrative is only a record of facts, or the description of a divine work. Though the works of G.o.d are not mute but eloquent witnesses, and present to our vision the will of G.o.d, a still greater comfort is vouchsafed when G.o.d links to the works the Word, which is not manifest to the eye but perceptible to the ear and intelligible to the heart through the promptings of the Holy Spirit.

So far G.o.d had given proof by his work that he was appeased, that the G.o.d of wrath had turned into a G.o.d of mercy, who turns back the waters and dries up the earth. Such comfort he now amplifies by his Word in that he lovingly accosts and enjoins him to leave the ark with the other creatures, both men and animals.

31. In the light of this pa.s.sage the frequent and emphatic application of the principle is justified that we should neither design nor do anything, especially in respect to G.o.d's service and wors.h.i.+p, without the initiative and command of the Word. As above narrated, Noah enters the ark upon G.o.d's command; and he leaves the ark upon G.o.d's command to leave it. He does not follow superst.i.tious notions, as we see the Jews do, who, when they establish anything temporary by command, endeavor to retain it forever, as if it were essential to salvation.

32. Noah might have argued thus: Behold, I built the ark by the command of G.o.d; I was saved in it while all other men perished: therefore I will remain in it, or keep it for a place of divine wors.h.i.+p, since it has been sanctified by the Word of G.o.d and the presence of the saints, the Church. But the G.o.dly man did nothing of the kind. The Word had commanded him to go forth, therefore he obeyed.

The ark had done its service during the flood and he left it, a.s.sured that he and his children were to live on the earth. So must we undertake nothing without the Word of G.o.d. In a holy calling, which has the Word and command of G.o.d, let us walk! For whosoever attempts anything without the command of G.o.d, will labor in vain.

33. To deny this, some one might cite as example the act of Noah, described below, when he built an altar without G.o.d's command, and offered a burnt-offering thereon to G.o.d from the clean animals. If this was permitted to Noah, why should we not be permitted to choose certain forms of wors.h.i.+p? And, in truth, the Papacy has heaped up works and forms of wors.h.i.+p in the Church without measure, just as it pleased. But we must hold fast to the principle, which is a theorem of general application, that whatsoever is not of faith, is sin, (Rom 14, 23). But faith cannot be separated from the Word; hence, whatsoever is done without the Word, is sin.

34. Furthermore, it is plainly dangerous to take the acts of the fathers as models. As individuals differ, so also do their duties differ, and G.o.d requires diverse works according to the diversity of our calling. Accordingly the epistle to the Hebrews fitly refers the various acts of the fathers to the one faith, in order to show that each of us must imitate, in his calling, not the works, but the faith of the fathers. Heb 11.

35. Hence works peculiar to the holy fathers must by no means be considered as models for us each to imitate as the monks imitate the fasting of Benedict, the gown of Francis, the shoes of Dominic and the like. Men become apes who imitate without judgment. The monks try to ape the works, but know nothing of the faith of the fathers.

36. Abraham was commanded to slay his son. Afterward his descendants most wickedly believed they should follow his example, and they filled the earth with innocent blood. In a similar manner the people wors.h.i.+ped the brazen serpent and offered sacrifices before it. In both instances the people wanted to justify themselves by the example of their forefathers; but since they established these forms of wors.h.i.+p without the Word, they were righteously condemned.

37. Let us, therefore, remember not to establish anything without the Word of G.o.d. Duties differ, and so must the works of individuals. How foolish it would be for me to proclaim that I must follow Caesar's example, and that others must obey my laws! How wicked it would be for me to a.s.sert that I must follow the example of a judge, condemning some to the cross, others to the sword! Then, we must look, not upon the works, but upon the faith of individuals; for the faith of all saints is one, though their works are most diverse.

38. Think not that because Noah built an altar, you may do likewise; but follow the faith of Noah, who thought it right to show his merciful Savior that he understood his beneficent gifts, and was grateful for them. Follow Abraham, not in slaying your son, but in believing the promises of G.o.d, and in obeying his commandments. The epistle to the Hebrews fitly refers the deeds and acts of the fathers to their faith, setting forth that we should follow their faith.

B. NOAH'S SACRIFICE.

1. Whether Noah was commanded to offer a sacrifice and in what way sacrificing is justified 39-41.

* Have monks divine command to support their order 40.

* Shall we find fault with the works of saints, for which they apparently had no command 41.

* How in all works we should have respect for G.o.d's command 42.

* Lyra's unfounded thoughts on the words, "Be fruitful" etc. 43.