Commentary on Genesis Part 45

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 G.o.d, 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 surpa.s.s 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 pa.s.sing under the t.i.tle 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 a.s.sinists, 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 a.n.a.logy 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 G.o.d through the resurrection of Jesus Christ, who is enthroned at the right hand of G.o.d 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 ma.s.s of absurdities.

78. In a former chapter (ch 3. ----61, 298, 304), we heard of Augustine's allegory concerning the creation of man and woman, by which he ill.u.s.trates 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: G.o.d 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 ill.u.s.trated 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.