Commentary on Genesis Part 36

46. Almost all interpreters are silent on this point. We know from Holy Writ that G.o.d, by his Word, established a dwelling-place for man and other living beings on dry land, above the water, contrary to nature; for it is opposed to natural law that the earth, being placed in water, should rise up out of it. If you cast a clod into the water, it sinks at once. But the dry land stands up out of the water by virtue of the Word, which has set bounds for the sea, as Solomon (Prov 8, 27) and Job (ch 38, 11) declare. Unless the water were restrained by the power of the Word, with a bound, as it were, they would overflow and lay waste everything. Thus is our life guarded every single moment, and wonderfully preserved by the Word. We have an ill.u.s.tration in partial deluges, when at times entire states or regions are flooded, proving that we should daily suffer such unpleasant things if G.o.d did not take care of us.

47. But just as there are waters below us, and beneath the earth, so, too, are there waters above us, and beyond the sky. If they should descend, obeying natural law, destruction would result. The clouds float as if suspended in s.p.a.ce. When at times they descend, how great the terror they cause! But imagine the result of a universal collapse!

How they would burst, in obedience to the law of their nature, did they not remain in place above us, suspended, as it were, by the Word!

48. Thus we are girt about on all sides by water, shielded only by a frail ceiling of unsubstantial material--the air that we breathe--which bears up the clouds and carries that weight of water, not in obedience to the laws of nature, but by the command of G.o.d, or by the power of the Word.

49. When the prophets think of these things they are lost in admiration. It is contrary to nature that such a weight should remain in suspension above the earth. But we, blinded by daily witnessing of such wonders, neither observe nor admire them. That we are not at any moment overwhelmed by waters from above or from below, we owe to the divine majesty which orders all things and preserves all creatures so wonderfully, and he ought to be the object of our praise.

50. Startling and significant are the words Moses uses--the fountains of the great deep were broken up. The conception he would convey is that they had been closed by G.o.d's power and sealed, as it were, with G.o.d's seal, as today; and that G.o.d did not open them with a key, but rent them with violence, so that the ocean, in a sudden upheaval, covered everything with water. It is not to be supposed that G.o.d moved his hand, because the fountains of the deep are said to have been broken up. It is the custom of Scripture to adapt itself to our understanding in the phraseology employed, and that under consideration here denotes that G.o.d gives leave to the waters in that he no longer restrains or coerces them but suffers them to rage and break forth unchecked according to their nature. That is the reason the ocean seemed to swell and boil. In the salt works in our neighborhood there is a spring named after the Germans, which, if it is not pumped out at certain times, swells and overflows with terrific force.

51. They say that in olden times the town of Halle was once destroyed by a violent overflow of a spring of the kind described. If a single spring could work such destruction what would be the result of the uncurbed power of ocean and seas? Thus mankind was destroyed before they even knew their danger. Whither should they flee when the waters poured in upon them with such force?

52. But this is not all: the windows of heaven also were opened.

Moses' word implies that to that time the windows were closed as they are closed today. Indeed, the world thought such opening impossible; their sins, however, made it possible.

53. Moses' use here of the word "windows" signifies the literal opening of heaven. With rain as we know it, the water appears to fall by drops from the pores of the rain-clouds, but at the time of the flood it came down with great force, not through pores, but through windows, like water poured from a vessel with one movement, or as when water-skins burst in the middle. Moses uses this figure of speech for the sake of effect, so that those occurrences are brought to our vision.

54. A volume of water, therefore, swept over the earth, from the sky as well as from the innermost parts of the earth, until at last the whole earth was covered with water, and the fertile soil, or the entire face of the earth was destroyed by the briny flood. A like instance occurs nowhere in any book. The Holy Scriptures alone teach us that these things were visited upon the world sinning in imagined security, and that to this day the waters suspended in the clouds are restrained only by the kindness of G.o.d. Otherwise they would descend in vast volume, as in the flood, according to the law of their nature.

Vs. 13-16. _In the selfsame day entered Noah, and Shem, and Ham, and j.a.pheth, the sons of Noah, and Noah's wife, and three wives of his sons with them, into the ark; they, and every beast after its kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after its kind, and every bird after its kind, every bird of every sort. And, they went in unto Noah and the ark, two and two of all flesh wherein is the breath of life. And they that went in, went in male and female of all flesh, as G.o.d commanded him._

55. Here Moses begins to be remarkably verbose. His wordiness hurts tender ears when he so often and apparently without any use repeats the same things. It is not sufficient to say "all birds," but he names three kinds of birds. Of these, the term _zippor_ is usually said to mean "a sparrow," but this pa.s.sage shows clearly that it is a generic term, doubtless so called from the sound, _zi, zi_. He also names three kinds of beasts. Also, when speaking of the flood itself, he is very wordy, saying that the waters prevailed, that they increased, that they flooded and covered the face of the earth. Finally, when he tells of the effect of this flood, he makes similar repet.i.tion: "All flesh expired, died, was destroyed," etc.

56. But I said above (--37) that Moses repeats these things contrary to his style, in order to force the reader to pause and more diligently learn and meditate upon this great event. We cannot fully comprehend the wrath which destroys, not man alone, but all his possessions.

Moses wishes to arouse hardened and heedless sinners by such a consideration of G.o.d's wrath.

57. Hence, these words are not idle, as a shallow and unspiritual reader might judge. They rather challenge us to fear G.o.d, and call attention to the present so that, sobered by the thought of such wrath, we may make an earnest beginning in the fear of G.o.d, and cease from sin. For not without many tears does Moses appear to have written this account! So utterly is he with eyes and mind absorbed in this horrible spectacle of wrath that he cannot but repeat the same statements again and again. Doubtless he does this with the purpose to thrust such darts of divine fear, so to speak, into the souls of pious readers.

58. It may be well to transport ourselves in thought into the time of the event. What do you think would be our state of mind if we had been put into the ark, if we had seen the waters spreading everywhere with overwhelming force and the wretched human beings perishing without possibility of help? Let us remember that Noah and his sons were also flesh and blood; that is, they were men who, as that person in the comedy (Terence, Heaut. 1: 1, 25) says, thought nothing human was foreign to themselves. They were in the ark for forty days before it was lifted off the earth. In those days were destroyed all the human beings and animals living upon the earth. This calamity they saw with their own eyes; who would doubt that they were violently stirred by the sight?

59. Furthermore, the ark floated upon the waters for one hundred and fifty days, buffeted on all sides by the waves and winds. There was no hope for any harbor, or for any meeting with men. As exiles, therefore, as vanished from the earth, as it were, they were driven here and there by currents and winds. Is it not a miracle that those eight human beings did not die from grief and fear? Truly, we are made of stone if we can read this story with dry eyes.

60. What outcry, sorrow and wailing if from the sh.o.r.e we see a small boat overturned, and human beings miserably perishing! Here, however, not one boat-load, but the entire world of men perish in the waters; a world composed not only of grown persons, but also babes; not only of criminal and wicked ones, but also simple-hearted matrons and virgins.

They all perished. Let us believe that Moses told the tale of this calamity with such redundancy of words in order that we might be impelled to give earnest attention to this important event. Noah's faith was truly of a rare kind, since he consoled himself and his family with the hope of promised seed and dwelt more upon this promise than the destruction of all the rest of the world.

Vs. 16-24. _And Jehovah shut him in. And the flood was forty days upon the earth; and the waters increased, and bare up the ark, and it was lifted up above the earth. And the waters prevailed, and increased greatly upon the earth; and the ark went upon the face of the waters.

And the waters prevailed exceedingly upon the earth; and all the high mountains that were under the whole heaven were covered. Fifteen cubits upward did the waters prevail; and the mountains were covered.

And all flesh died that moved upon the earth, both birds, and cattle, and beasts, and every creeping thing that creepeth upon the earth, and every man: all, in whose nostrils was the breath of the spirit of life, of all that was on the dry land, died. And every living thing was destroyed that was upon the face of the ground, both man, and cattle, and creeping things, and birds of the heavens; and they were destroyed from the earth: and Noah only was left, and they that were with him in the ark. And the waters prevailed upon the earth a hundred and fifty days._

61. For forty days the ark stood in some plain. By that time the waters had risen to such an extent that they lifted the ark, which then floated for one hundred and fifty days. A long sea voyage indeed, and one of great mourning and tears. Yet the occupants upheld themselves by faith, not doubting the kindness of G.o.d toward them.

They had experienced his goodness when building the ark, when preparing the food, when getting ready other things needful for this occasion, and finally when the Lord closed the ark after the flood came in its power.

62. The question arises, how can G.o.d be truthful here? He had set man as master over the earth to cultivate and rule it. G.o.d did not create the earth to lie waste, but to be inhabited and give its fruits to men. How can we reconcile such purpose of the creator with the fact that he destroyed all mankind except eight souls? I have no doubt that this argument influenced the descendants of Cain as well as the wicked posterity of the righteous generation not to believe Noah when he proclaimed the flood. How can we harmonize G.o.d's promise to Adam and Eve, "You shall rule the earth," and his words here to Noah, "The water shall overpower all men, and destroy them all." So the unbelievers decided that Noah's preaching was wicked and heretical.

63. In like manner the books of the prophets bear witness that the threats of the a.s.syrian and Babylonish captivity were not believed by the priests and kings, who knew this grand promise: "This is my resting-place forever: here will I dwell; for I have desired it," Ps 132, 14; and that other, by Isaiah: "Here is my fire, and my hearth-stone," Is 31, 9. To them it was incredible that either the State or the temple should be overthrown by the gentiles. And the Jews, miserable outcast though they be, even to this day hold fast the promise that they are G.o.d's people and heirs of the promises given Abraham and the fathers.

64. Thus is the pope puffed up with the promises given to the Church: "I am with you unto the end of the world," Mt 28, 20; "I will not leave you desolate," Jn 14, 18; "I made supplication for thee, that thy faith fail not," Lk 22, 32; and others. Though he sees and feels the wrath of G.o.d, yet, caught in these promises, he dreams, and likewise his followers, that his throne and power are secure. Hence the Papists blatantly use the name of the Church to overwhelm us, promising themselves the utmost success, as if they could force G.o.d to establish the Church according to their dreams and desires.

65. Fitly, then, do we here raise the question how the flood, by which all mankind perished, agrees with the will of G.o.d, who created human nature and gave it the promise and endowment of dominion. The answer to this question will likewise settle the one concerning the Church.

It is this: G.o.d remains truthful, preserving, ruling and governing his Church though in a manner transcending the observation and understanding of the world. He permits the Roman pontiff and his adherents to think that the pope is the Church. He suffers him to feel secure and to enjoy his dignity and t.i.tle. But in fact G.o.d has excommunicated the pontiff, because he rejects the Word and establishes idolatrous worship.

66. On the other hand, G.o.d has chosen for himself another Church, which embraces the Word and flees idolatry, a Church so oppressed and shamefully afflicted that it is not considered a Church but a band of heretics and the devil's school. Thus Paul writes to the Romans (ch 2, 17) that the Jews do not fear G.o.d yet they glory in the Law and in G.o.d, at the same time denying, blaspheming and offending G.o.d. And while the Jews, who take pride in being G.o.d's people, are doing this, G.o.d prepares for himself a Church from the gentiles, who truly glory in G.o.d and embrace his Word.

67. But who should dare to accuse G.o.d of untruthfulness because he preserves the Church in a manner unknown and undesired by man? Of similar nature were the promises concerning the preservation of Jerusalem and the temple. These promises were not violated when that city and temple were laid waste by the Babylonians. For G.o.d established another Jerusalem and another temple in the Spirit and by the Word; Jeremiah promised (Jer 29, 10-11) that the people should return after seventy years and that then both the temple and the nation should be re-established.

68. As regards the Jews, these were destroyed at that time, but not as regards G.o.d who had promised in his Word that they should be rebuilt.

The Jews argue correctly that G.o.d will not desert the nation and temple; but G.o.d keeps his promise in a way foreign to the thought of the Jews, who believed that the nation would not be destroyed because the promise said: "This is my resting-place forever." G.o.d permitted destruction in order to punish the sins of his people, and yet he preserved and protected the Church when the pious were brought back by Cyrus and built the temple.

69. In like manner, dominion over the world was given to man in the beginning of creation. This is taken away in the flood, not forever, but for a time, and that not altogether. Though the greater part of the world perishes, yet man retains his mastery; and this mastery is preserved to mankind, not as represented by a mult.i.tude, as the world desired and believed, but by a few persons--eight souls--a thing which seemed incredible to the world.

70. Hence G.o.d did not lie; he kept his promise, but not as the world would have had it. He destroyed the sinners and saved the righteous few, which, like a seed, he thereafter multiplied in many ways.

71. The Papists should keep before their eyes this judgment of G.o.d. It teaches that neither numbers nor power nor his own promise is allowed to prevent him from punishing the impenitent. Otherwise he would have spared the first world and the offspring of the patriarchs to whom he had granted dominion over the earth. Now he destroys all and saves only eight.

72. Is it wonderful, then, that he deals with the Papists in the same way? Though they boast of rank, dignity, numbers, and power, yet, because they trample the Word of G.o.d under foot and rage against it, G.o.d will cast them away, choosing for himself another Church, which will humbly obey the Word and accept with open arms the gifts of Christ which the pope's Church, trusting in its own merits, haughtily spurns.

73. Therefore none should trust in the good things of present possession, though they be promised by the divine Word. We must look to the Word itself and trust in it alone. Those who set the Word aside and put their trust in present things, will not go unscathed in their fall from faith, however much they may boast of power and numbers.

This truth is shown by the flood, by the captivity of the Jews and their present misfortune, and by the seven thousand men in the kingdom of Israel.

74. The proof is sufficiently strong, that great numbers do not make a Church. Nor must we trust in holiness of origin, in forefathers, or in the gifts of G.o.d which we enjoy. We must look to the Word alone and judge thereby. Those alone who truly embrace the Word will be as immovable forever as Mount Zion. They may be few in number and thoroughly despised by the world, as were Noah and his children. But G.o.d, through these few, preserved to man the truth of that promised mastery when he had not even room to set his foot upon the earth.

75. Our enemies, setting aside the Word, make much of number, outward appearance, and persons. But the apostles foretold that the Antichrist will be a respecter of persons, that will rely upon numbers and ancient origin, that he will hate the Word and corrupt G.o.d's promises and that he will kill those who cling to the Word. Shall we, then, consider such people to be the Church?

76. The Church is a daughter born from the Word, not the mother of the Word. Therefore, whoever loses the Word and looks to men instead, ceases to be the Church and lapses into utter blindness; nor will either great numbers or power avail. They who keep the word, as did Noah and his family, are the Church, though they be few in number, even but eight souls. The Papists at this time surpa.s.s us in numbers and rank; we not only are cursed, but suffer many things. But we must endure until the judgment, when G.o.d will reveal that we are his Church, and the Papists the church of Satan.

77. So, then, we must observe that rule in 1 Sam 16, 7, where the Lord says to Samuel: "Look not on his countenance, or on the height of his stature; because I have rejected him: for Jehovah seeth not as man seeth; for man looketh on the outward appearance, but Jehovah looketh on the heart."

78. Let us not, therefore, give heed to the greatness and might of the pope, who boasts that he is the Church, proclaiming the apostolic succession and the majesty of his person. Let us look to the Word. If the pope embraces it, let us judge him to be the Church; but if he does violence to it, let us judge him to be the slave of Satan.

79. Paul says (1 Cor 2, 15) that the spiritual person judgeth all things. If I were the only one on the face of the earth to keep the Word, I should be the Church, and rightfully pa.s.s judgment upon all the rest of the world that they were not the Church. Our enemies have the office without the Word, and really have nothing. We, on the other hand, have the Word, though we have nothing; yet we have everything through the Word. Therefore, either let the pope, the cardinals and the bishops come over to our side, or let them cease to boast that they are the Church, which they cannot be without the Word, since it is begotten only by the Word.

80. We bear a great load of hatred, being accused of having deserted the ancient Church. The Papists, on the other hand, boast that they have remained true to the Church, and they want to leave everything to the judgment of the Church. But we are accused falsely. To speak the truth, we must say that we departed from the Word when we were still in their Church and now we have returned to the Word and have ceased to be apostates from the Word.

81. Therefore though in their judgment they rob us of the t.i.tle of the Church, still we retain the Word, and through the Word we have all ornaments of the true Church. For whoever has the Creator of all, must needs also possess the creatures themselves. In this sense Noah remained master of the world, though the waters prevailed, and the earth perished. Though he lost his property, yet, because he retained the Word by which everything was created, it may truly be said he retained everything.

CHAPTER VIII.

I. NOAH'S CONDITION IN THE ARK; THE WATERS ABATE.

A. NOAH'S CONDITION IN THE ARK.

1. How Noah and his family anxiously waited for G.o.d's promise, and lived in faith, which is a hard life 1-3.

2. He had a hard time in the ark. What sustained him 2-4.