Commentary on Genesis Part 49

161. If, then, the saints fall into sin, let us not be offended. Much less should we rejoice over the weakness of others, haughtily esteeming ourselves braver, wiser, or holier than they. Let us rather endure and cover up, and even put a good construction upon and excuse such errors in so far as we can, remembering that perhaps tomorrow we may suffer what happened to them today. For we all const.i.tute a unit, being born of the same flesh. Let us then heed the advice of Paul, "Let him that thinketh he standeth, take heed lest he fall" (1 Cor 10, 12). In this way the other two brothers looked upon their drunken father. Their thoughts were these: Behold, our father has fallen. But G.o.d is wonderful in his dealing with saints, whom he sometimes permits to fall for our instruction, that we may not despair when afflicted by kindred infirmity.

162. Let us imitate their wisdom! The sins of others give us no right to judge them. Before their own master they stand or fall (Rom 14, 4).

Furthermore, if the downfall of others displease us (since, in truth, many acts neither can nor ought to be excused), let us be so much the more careful lest something like it overtake ourselves. Let us not sit in proud and haughty judgment, for this is original sin in all its corruption: To lay claim to exceptional wisdom and to hunt for the moral lapses of others in order to gain the reputation of righteousness for ourselves.

163. We truly are weak sinners and must freely confess, being human, that our conversation is not always free from offense. But while we share this weakness with our enemies, we nevertheless do our duty diligently, by spreading G.o.d's Word, by teaching the churches, by bettering the evil, by urging the right, by consoling the weak, by chiding the stubborn, and, in brief, by doing whatever duty G.o.d lays upon us.

164. On the other hand since our adversaries strive after nothing but hypocrisy and an outward show of holiness, so they add to the frailty which they have in common with us, the most grievous sins, because they do not follow their calling, but concern themselves with their honors and emoluments. They neglect the churches and suffer them to miserably decay. They condemn the true doctrine and teach idolatry. In short, in public life they are wise, but in their own sphere they are utterly foolish. This is the most destructive evil in the Church.

165. This is the first part of the story, and, in the preparation of his record, Moses has confined himself to the same. It is certain that Noah was a righteous man, gifted with many heroic virtues, and that he accomplished most important things both for the Church and for the State. It is not possible either to establish political communities or to found churches except by diligent effort. Life, in both these manifestations (I will say nothing of the management of the home) is beset with many dangers; for Satan, a liar and murderer, is the most relentless enemy of Church and State.

166. But Moses pa.s.ses by all these achievements, not so much as alluding to them. He records but this one circ.u.mstance--that Noah became drunk and was scoffed at by his youngest son. He intended it as a valuable example, teaching pious souls to trust in G.o.d's mercy. On the other hand, the proud, the lovers of cant, the sanctimonious, the wise-acres,--let them learn to fear G.o.d and beware of pa.s.sing a reckless judgment upon others! As Mana.s.seh the king declares, G.o.d displays in his saints both his wonders and his terrors "against wicked and sinful men." This is ill.u.s.trated in the case of Ham, who did not now first come to his downfall but had cherished this hate against his father for a long time, afterward to fill the world with idolatry.

Vs. 23-27. _And Shem and j.a.pheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father's nakedness. And Noah awoke from his wine, and knew what his youngest son had done unto him. And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren._

167. It is truly a beautiful and memorable example of respect to a father which Moses records in this pa.s.sage. The sons might without sin have approached their father and covered him, while turning their faces toward him. What sin should it be if one, happening upon a nude person, should see what is before him without his will? Still the two sons do not do this. When they heard from their haughty and mocking brother what had happened to their father, they laid a garment upon both their shoulders, entered the tent with faces turned away (how admirable!), and lowering the garment backward, covered their father.

168. Who can fail to observe here the thoughtfulness of the will and Word of G.o.d, and reverence before the majesty of fatherhood, which G.o.d requires to be honored, not despised or mocked by children? G.o.d seems to approve this reverence and accept it as a most pleasing offering and the very n.o.blest worship and obedience. But his utmost hatred rests upon Ham, who might have seen without sin what he saw, since it came to his view by chance, if only he had covered it up, if only he had remained silent about it, if only he had not shown himself to be pleased by the sin of his father. But he who despised G.o.d, the Word, and the order established by G.o.d, not only failed to cover his father with a garment, but even derided him and left him naked.

169. In describing the act of the two brothers Moses emphasizes the malice of Ham, who was filled with violent and satanic hatred against his father. Who of us, on finding a stranger lying by the wayside drunk and nude, would not at least cover him with his own coat to forestall disgrace? How much greater the demand in this case of a father! Ham, however, fails to do for his father, the highest ruler of the world, what common humanity teaches us to do for strangers.

Moreover he publishes the circ.u.mstance joyfully, insulting his drunken father and making the sin of his father known to his brothers as if he had a piece of good news.

170. Moses, therefore, sets Ham before us as a fearful example, to be carefully taught in the churches, in order that young people may learn to respect their elders, rulers, and parents. Not on account of Noah, not on account of Ham, but on account of those to come--on our account--is this story written, and Ham, with his contempt for G.o.d and father, pictured in most repulsive colors.

171. Also the punishment of this wickedness is carefully set before us. Noah, looked upon by his son as a foolish, insane, and ridiculous old man, now steps forth in the majesty of a prophet, to announce to his son a divine revelation of future events. Truly does Paul declare that "power is made perfect in weakness" (2 Cor 12, 9); for the certainty characterizing Noah's utterance is proof that he was filled with the Holy Spirit, notwithstanding that his son had mocked and despised him as one utterly deserted by the Holy Spirit.

172. I will not attempt here to settle the question above referred to (ch 5, --95) concerning the order of the sons of Noah, as to which of them was the first-born and which the youngest. A point more worthy of our attention is the fact that the Holy Spirit is so filled with strong wrath against that disobedient and scornful son that he does not even choose to call him by his own name, but calls him Canaan after the name of his son. Some say that, because G.o.d had desired to save Ham in the ark as one under his blessing the same as the others, he had no wish to curse him, but cursed Canaan instead, a curse which, nevertheless, could not but recoil upon Ham who had provoked it. Thus Ham's name perishes here, since the Holy Spirit hates it, whose hatred is, indeed, a serious hatred. We read in the psalm, "I hate them with perfect hatred" (Ps 139, 22). When the Holy Spirit exercises his wrath, eternal death must follow.

173. Although Ham had sinned against his father in many ways, it is remarkable that the fruit of the first sin and the devil's malice did not become manifest until the father lay drunk and bare. When, with this sin, the previous ones had attained to fullness of power and growth, the Holy Spirit condemned him, and, as a warning to others, also announced the infliction of impending, endless servitude.

V. 26. _And he said, Blessed be Jehovah, the G.o.d of Shem; and let Canaan be his servant._

These are two sublime prophecies, worthy of close attention. They have significance in our time, though they were grossly garbled by the Jews. The Jews observe that Ham is cursed thrice; this fact they wrest to the glory of their own nation, promising themselves worldly dominion.

V. HAM CURSED; SHEM AND j.a.pHETH BLESSED.

A. THE CURSE p.r.o.nOUNCED UPON HAM 174-188.

1. Why Ham was thrice cursed 174.

* Disrespect of parents, pastors and authority signs of approaching misfortune 175.

2. Way Ham disregarded the curse 176.

3. Why Ham disregarded the curse 177-178.

4. Ham's temporal prosperity continued with his curse 179-181.

* Faith alone grasps G.o.d's threatenings and promises 180-181.

* Reason G.o.d postpones punishment and reward 181-182.

* The Papal Church is not the true Church 183.

* Believers have comfort in their tribulations 184-185.

* The pious have their kingdom here in faith 186.

5. From this curse it is clear Noah was enlightened by the Holy Spirit 187.

* Were all Ham's descendents cursed? 188.

B. BLESSING p.r.o.nOUNCED UPON SHEM 189-191.

1. This is an exceedingly great blessing 189.

2. Why is it clothed in praise to G.o.d 190.

3. This blessing proves that Noah possessed a precious light 191.

C. BLESSING p.r.o.nOUNCED UPON j.a.pHETH 192-224.

1. Why the form of j.a.pheth's blessing differed from that of Shem's 192.

2. Herein lies a special secret 193.

3. The Jews' false interpretation of this blessing 194.

4. Relation of these two blessings to each other 195.

* The Jews' false notion about Shem's blessing 196.

5. The order in which these blessings are enjoyed 197-198.

* The form G.o.d's Church takes in this world 199.

* Divine promises and threatenings to be understood in a spiritual sense 199-200.

* Ham and Cain resemble one another in their positions and works 201.

* The Turk and the Pope.

a. What strengthens them in their opposition to the true Church 202.

* How a Christian should conduct himself in times of misfortunes 203.

b. The power and advantages of the Turk and Pope of no avail 204.