Commentary on Genesis Part 47

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 ma.s.s-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 s.h.i.+ning 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 pa.s.sed 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 G.o.d 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, G.o.d 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 s.h.i.+eld 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 a.s.signed. 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 circ.u.mcision, nor of other signs afterward ordained by G.o.d. 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 a.n.a.logy 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 G.o.d; that is, full of faith and of the Holy Spirit, adorned with chast.i.ty and all good works, pure in wors.h.i.+p 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 n.o.ble 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 establis.h.i.+ng forms of government and in making laws, without which human pa.s.sions 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.