Commentary on Genesis Part 46

b. Second dove returned with the olive leaf.

(1) A figure of New Testament preachers 120-122.

* The fanatics and Anabaptists wait in vain for new revelations 121.

* Nature of true Gospel preachers 122.

(2) A figure of the New Testament 123.

c. Third dove did not return 124ff.

8. Allegory of the seven days Noah waited after he sent forth the first dove 125.

9. Allegory of the evening the dove returned 126-127.

* Several things to be remembered in this connection.

(1) Allegories are not to have a world-wide treatment like the articles of faith 128.

(2) Defects in the allegories of the fathers 129-130.

* Lyra is to be preferred to all commentators 131.

(3) Right use of allegories 132.

B. ALLEGORIES IN DETAIL.

82. Writing to the Corinthians, Paul says (1 Cor 10, 2) that the Israelites "were all baptized unto Moses in the cloud and in the sea."

If you regard only the outward circ.u.mstance and the words, even Pharaoh was baptized, but he perished with his men, while Israel pa.s.sed through safe and unharmed. Noah and his sons were saved in this baptism of the flood, while all the rest of the world, being outside of the ark, perished thereby. Such a way of speaking is appropriate and forcible. "Baptism" and "death" are interchangeable in Scripture.

Paul says (Rom 6, 3): "All we who were baptized into Christ Jesus were baptized into his death," and Jesus says, "I have a baptism to be baptized with; and how am I straitened till it be accomplished!" (Lk 12, 50). And to his disciples he said, "Ye shall ... be baptized with the baptism that I am baptized with" (Mt 20, 23).

83. In this sense the Red Sea was a baptism indeed. It represented to Pharaoh death and G.o.d's anger. Yet though Israel was baptized with the same baptism, they pa.s.sed through it unharmed. So the flood is truly death and the wrath of G.o.d, and yet, the faithful are saved in the midst of the flood. Death engulfs and swallows all mankind; for, the wrath of G.o.d smites both the good and the bad, the pious and the wicked, without distinction. The flood was sent upon Noah the same as upon the rest of the world. The Red Sea that engulfed Pharaoh was the same as that through which Israel pa.s.sed unharmed. But in both cases the believers are saved while the wicked perish. That is the point of difference. The ark was Noah's salvation, and it was but an expression of the promise and Word of G.o.d. In these he had life, but the wicked, who believed not the Word, were left to perish.

84. This is the difference which the Holy Spirit desired to bring out, so that the righteous, warned by this example, might believe and hope for salvation through the mercy of G.o.d in the very midst of death.

They consider baptism as bound together with the promise of life, as Noah did the ark. Therefore, though the wise man and the fool must suffer the same death--for Peter and Paul die, not otherwise than Nero and other wicked persons die--yet the righteous believe that in death they will be saved unto eternal life. And this hope is not vain, for they have Christ, who receives their souls, and will, on the last day, raise up also the bodies of his believers unto eternal life.

85. This cla.s.s of allegory is of great service, and tends to comfort the heart when you consider the contrast in the ultimate outcome. The testimony of the material eye would seem to confirm the statement of Solomon (Ec 2, 16) that the wise man dieth as the fool, that the righteous man dieth as though he were not the beloved of G.o.d. But the eyes of the soul must view this point of difference, that Israel enters into the Red Sea and is saved, while Pharaoh, pressing upon the heels of Israel, is overwhelmed by the waves and perishes. It is the same death, then, which takes away the righteous and the wicked, and almost always the end of the former is ignominious, while that of the latter is attended by elements of splendor and power; but in the eyes of G.o.d, while the death of sinners is deplorable, that of his saints is precious, for it is consecrated by Christ, through whom it becomes the beginning of eternal life.

86. As the flood and the Red Sea were instruments to save Noah and Israel from death, so to us, death is but the instrument to give us life, if we remain in faith. When the children of Israel were in utmost peril, suddenly the sea parted and rose on the right side and on the left, like an iron wall, so that Israel pa.s.sed through without danger. Why was it? In order that so death might be made to serve life. Divine power overcomes the a.s.saults of Satan. Thus it was in Paradise. Satan purposed to slay all mankind by his venom. But what happens? By reason of the truly happy guilt of our first parents, as the Church sings, it comes to pa.s.s that the Son of G.o.d became incarnate to free us from evil.

87. This allegory, then, beautifully teaches, strengthens and consoles us, enabling us to fear neither death nor sin, but to despise all perils, giving thanks to G.o.d that he has so called and dealt with us that even death, the universal destroyer, is compelled to be a servant of life, just as the flood, an occasion of destruction to the rest of the world, was one of salvation for Noah; and the Red Sea, when Pharaoh met his doom, served to save the children of Israel.

88. What has been here expressed, finds application to the subject of temptation in general, so that we learn to despise dangers and be hopeful even where no hope seems to remain. When death or any other danger is imminent, we should rise to meet it, saying: Behold, here is my Red Sea; here is my flood, my baptism and my death. Here my life--as the philosopher said of the sea-farers--is removed from death barely by a hand's breadth. But fear not; this danger is as a handful of water opposed to the flood of grace which is mine through the Word.

Therefore death will not destroy me, but will lift me and bear me to life. Death is so utterly incapable of destroying the Christian, that it const.i.tutes the very escape from death. For bodily death ushers in the emanc.i.p.ation of the spirit and the resurrection of the flesh.

Thus, Noah in the flood was not borne by the earth, nor by trees, nor by mountains, but by the very flood which destroyed the total remainder of the human race.

89. Well may the prophets often extol those wonderful works of G.o.d--the pa.s.sage through the Red Sea, the exodus from Egypt, and the like. For the sea, which by its nature can only devour and destroy, is forced to part and rise and protect the Israelites, lest they be overwhelmed by its tides. That which in its very nature is wrath, becomes grace to the believer; that which in reality is death, becomes life. Therefore, whatever calamity comes--and this life has it in infinite measure--to threaten our property and our lives, it will all become salvation and joy if we only are in the ark; that is, if by faith we lay hold of the promise made in Christ. Then even death, by which we are removed, must be turned into life, and the h.e.l.l, which swallows us, into a way to heaven.

90. Therefore Peter says (1 Pet 3, 21) that we are saved by the water in baptism, which was prefigured by the flood. The water which streams about us, or the plunge into it, is death, and yet from this death or plunge, life results by virtue of the ark of safety--the Word of promise to which we cling. The inspired Scriptures set forth this allegory, which is not only free from weaknesses but of service in every way, and worthy of our careful attention, since it offers wonderful consolation even in the utmost perils.

91. The fathers have added another allegory taken from the form and dimensions of the ark. The human body, measured from the top of the head to the sole of the foot, is six times as long as it is wide. Now, the ark, which was fifty cubits wide, measured six times as much in length, namely 300 cubits. Hence, they say, the ark typifies Christ the man, in whom all promises center. Therefore, those who believe in him are saved even in the midst of the flood, that is, in death itself.

92. This conception is both appropriate and beautiful; above all, it agrees with faith. Though there may be a mistake in the application, the groundwork is strong and secure. There is no doubt that the Holy Spirit found various ways to ill.u.s.trate the promises to be fulfilled in Christ, and the wonderful counsel of salvation for mankind through faith in Christ. Hence, allegories of this nature, though lacking in aptness, are not necessarily wicked and a source of offense.

93. If one were to say the sun represents Christ, while the moon represents the Church, which receives its light by the grace of Christ, he might possibly be mistaken in his choice of ill.u.s.tration, yet his error is based, not upon an erroneous, but upon a sure foundation. But when the pope declares the sun represents the papal authority, while the moon represents the emperor's, then not only the application is inapt and foolish, but the very foundation is evil.

Such allegories are not conceived and invented by the Holy Spirit, but by the devil, the spirit of lies.

94. Allegories must have some application to the promises and the doctrine of faith if they are to comfort and strengthen the soul.

Peter's allegory teaches us this. Because Peter saw that Noah was set free in the midst of death and that the ark was an instrument of life, the ark was rightly applied to typify Christ. Only divine power can save in the midst of death and lead unto life. The Scriptures declare that to G.o.d belong the issues from death, (Ps 68, 21), and he makes death the occasion, yea, even an aid to life.

95. This has given rise to expressions used in Scripture, where afflictions and perils are likened to a cup that intoxicates. This is an apt and vivid figure of speech. So the pa.s.sion of Christ is called a draught from a brook (Ps 110, 7), meaning that it is a medicinal draught or mixture, which, though bitter, is healing in its bitterness and gives life by causing death. Such soothing words serve to console us that we may learn to despise death and other perils and meet them with greater readiness.

96. Satan, also, has his cup; but it is sweet, and inebriates unto nausea. He who, attracted by its sweetness, drinks it, loses his life and dies the eternal death. Such was the cup the Babylonians drained, as the prophet has it (Jer 25, 15-27). Let us, therefore, accept the cup of salvation with thanksgiving, and, as Paul declares of believers, rejoice in tribulation (Rom 5, 3).

97. Having explained this figure of the ark and the meaning of the flood according to the canonical Scriptures, we will say something also about the other features of this story--about the raven which did not return, and the doves, the first of which returned because she found no resting-place for her foot, while the second brought back with her a twig from an olive tree, and the third did not return because the earth was no more covered by water.

98. In our treatise on the narrative proper, we stated that these things occurred to be a consolation for Noah and his sons; to a.s.sure them that G.o.d's wrath had pa.s.sed and that he was now pacified. The dove did not bring the olive branch of her own volition. She miraculously obeyed divine power. So the serpent in paradise spoke, not of its own volition, but through the inspiration of the devil, who had taken possession of it. As, on that occasion, the serpent, by the devil's prompting, spoke, with the result that man was led into sin, so, on this occasion, it was not its own volition or instinct which moved the dove to bring the olive branch, but the prompting of G.o.d, in order that Noah might gain comfort from the pleasant sight. For the olive does not supply the dove with food; she prefers the several species of wheat or pease.

99. The incident of the dove, then, is a miraculous occurrence with a definite meaning. The prophets in their messages concerning the kingdom of Christ, frequently make mention of doves (Ps 68, 13) and (Is 60, 8). Solomon also in his Song seems to mention the dove with particular pleasure. Therefore, we should not despise the picture this allegory holds before us, but treat its truth skillfully and aptly.

100. The allegory of the raven, invented by the doctors, is well known. Because ravens delight in eating dead bodies, they have been taken as a likeness of carnal men, who delight in carnal pleasures and indulge in them. The Epicureans were an example. A very fair explanation but inadequate, because it is merely of that moral and philosophical sort which Erasmus was in the habit of giving after the example of Origen.

101. We must look for a theological explanation. In the first place, those moralists fail to observe that Scripture commends the raven for not leaving the ark of his own will. He went out at the bidding of Noah, to ascertain if the waters had ceased and if G.o.d's wrath was ended. The raven, however, did not return, neither did he become a messenger of happy omen. He remained without the ark, and, though he came and went, yet he did not suffer himself to be taken by Noah.

102. In all these points the allegory fittingly typifies the ministry of the Law. Black, the color of the bird, is a token of sadness, and the sound of his voice is unpleasant. This is true of the teachers of the Law, who teach justification by works. They are the ministers of death and sin, Paul calling the ministry of the Law a ministry of death, (2 Cor 3, 6). The Law is unto death (Rom 7, 10). The Law worketh wrath. (Rom 4, 15.) The Law entered that trespa.s.s might abound. (Rom 5, 20).

103. And yet, Moses was sent forth by G.o.d with the Law, just as the raven was sent out by Noah. It is G.o.d's will that mankind be taught morality and holiness of life, and that wrath and sure punishments be announced to all who transgress the Law. Nevertheless, such teachers are naught but ravens wandering aimlessly about the ark; nor do they have the certain a.s.surance that G.o.d is pacified.

104. For, the Law is a teaching of such character that it cannot a.s.sure, strengthen and console an uneasy conscience, but rather terrifies it, since it only teaches what G.o.d requires of us, what he wishes to be performed by us. Our consciences bear witness against us that we not only have failed to carry out the will of G.o.d as set forth in the Law, but that we have done the very contrary.

105. With all justice, therefore, we may say of the teachers of the Law, in the words of Psalms 5, 9: "There is no certainty in their mouth." Our translation has it "There is no faithfulness in their mouth." Their teaching at its best can only say: If you do this, if you do that, you will be saved. Christ speaks ironically when he answers the scribe who had grandly set forth the doctrine of the Law, by saying, "This do, and thou shalt live" (Lk 10, 28). He shows the scribe that the doctrine is holy and good, but since we are corrupt, it follows that we are guilty, since we do not, and cannot, fulfil the Law.

106. Hence, we declare rightly that we are not justified by the works of the Law. By the works of the Law we mean, not the ceremonial commandments, but those highest commandments of all, to love G.o.d and our neighbor. The reason we are not justified is that we cannot keep the commandments. We have reason, however, to challenge the impudence of our opponents who set up the cry that we forbid good works and condemn the Law of G.o.d because we deny that justification is by works.

This would be true if we did not admit that the raven was sent forth from the ark by Noah. But we do say that the raven was sent out from the ark. And this we deny, that it was not a raven, or that it was a dove. All the clamor, the abuse, the blasphemy of our opponents have no other purpose than to force us to declare that the raven was a dove.

107. But now examine their books and carefully consider their 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 a.s.siduity 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 G.o.d. 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 G.o.d, 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. G.o.d 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.