203. Above, in the history of Enoch, we explained what it means to walk with God, namely, to advocate the cause of God in public. To be just and upright bespeaks private virtue, but to walk with God is something public — to advocate the cause of God before the world, to wield his Word, to teach his worship. Noah was not simply just and holy for himself but he was also a confessor; he taught others the promises and threats of God, and performed and suffered all that behooves a public personage in an age so exceedingly wicked and corrupt.
204. If it were I who had seen that so great men in the generation of the ungodly were opposed to me, I surely in desperation should have cast aside my ministry. For one cannot conceive how difficult it is for one man to oppose himself alone to the unanimity of all churches; to impugn the judgment of the best and most amicable of men; to condemn them; to teach, to live, and to do everything, in opposition to them. This is what Noah did. He was inspired with admirable constancy of purpose, inasmuch as he, innocent before men, not only regarded the cause of God, but most earnestly pressed it among the most nefarious men, until he was told: “My spirit shall not further strive with man.” And the word “strive” finely portrays the spirit with which the ungodly heard Noah instruct them.
205. Peter also beautifully sets forth what it means to walk with God when he calls Noah a preacher, not of the righteousness of man, but of God; that is, that of faith in the promised seed. But what reward Noah received from the ungodly for his message Moses does not indicate. The statement is sufficient, that he preached righteousness, that he taught the true worship of God while the whole earth opposed him. That means the best, most religious and wisest of men were against him. More than one miracle, in consequence, was necessary to prevent his being waylaid and killed by the ungodly. We see today how much wrath, hate, and envy one sermon to the people may create. What shall we believe Noah may have suffered who taught not a hundred, not two hundred, but even more years, down to the last century, when God did not desire the wicked to receive instruction any longer lest they become still fiercer and more depraved.
206. Therefore we may conjecture from the condition and nature of the world itself, and of the devil, from the experience of the apostles and the prophets, and likewise from our own, what a noble example of patience and other virtues Noah has been, who was just and irreproachable in that ungodly generation and walked with God — that is, governed the churches with the Word — and who, when the one hundred and twenty years were determined upon, after the lapse of which the world was to be destroyed by a flood, in face of such a terrible threat, entered into matrimony and begot children.
207. It is very probable that he traveled up and down the earth; that he taught everywhere; that everywhere he exhorted to worship God in truth; that he, hindered by many labors, refrained from matrimony on account of abundance of tribulations and in the expectation of the advent of a better and more religious age. But when he recognized this hope as unfounded and by a voice divine was warned that a time had been set for the world’s destruction, then and not before, prompted by the Spirit, did he make up his mind to marry, in order to transmit to the new age seed out of himself. And thus the holy man preserved the human race, not only spiritually, in the true Word and worship, but also bodily, by begetting children.
208. As in paradise a new Church had its beginning, before the flood, through Adam and Eve’s faith in the promise, so also here a new world and a new Church arise from the marriage of Noah — a nursery of that world which shall endure to the end.
209. I stated above (§88) that this marriage was an occasion of great offense to the ungodly and that they made the most extraordinary sport of it. How inconsistent that the world is to perish so soon, when Noah, five hundred years old, becomes a father! They deemed his act the surest evidence that the world was not to perish by a flood. Hence, they began to live even more licentiously, and in the greatest security to despise all threats. Christ says in Matthew 24, 38, that in the days of Noah they ate, they drank, etc. The world does not understand the plans of God.
210. Concerning the order of the sons of Noah, I said above that Japheth was first, that Shem was born two years afterward when Noah commenced to build the ark, and Ham two years later. This has not been clearly explained by Moses, but still it has been carefully noted.
B. Destruction of the Whole World.
V. 11. And the earth was corrupt before God, and the earth was filled with violence.
211. Lyra, perhaps under the influence of rabbinic interpretation, contends here that even the birds and other animals forsook their nature and mixed with those of another species. But I do not believe it, for the creation or nature of animals remains as it was fashioned. They have not fallen through sin, like man, but are, on the contrary, fashioned for this bodily life alone. In consequence they neither hear the Word, nor does the Word concern them. They are absolutely without the Law of the first and the second tables. Accordingly, this passage refers only to man.
212. But that the beasts bore the penalty of sin and perished at the same time with man through the flood was the result of God’s purpose to destroy man altogether; not alone in body and soul, but with the possessions and dominion which were his at creation. Instances of similar retribution occur in the Old Testament. In the sixth chapter of Daniel we see the enemies of Daniel cast into the lions’ den, together with their wives, children and whole families. In the sixteenth chapter of Numbers a like incident is narrated in connection with the destruction of Korah, Dathan and Abiram. Similar is also an instance spoken of by Christ when the king commands to sell the servant together with wife, children and all his substance.
213. In this manner, evidently, not only men but all their goods were destroyed, so that punishment might be full and complete. Beasts, fields and the birds of heaven were created for man. They are man’s property and chattels. Therefore, the animals perished, not because they had sinned, but because God wanted man to perish amid all his earthly possessions.
214. In this passage Moses’ specific statement that “the earth was corrupt before God,” is made to show that Noah was treated and esteemed in the eyes of his age as a stupid and good for nothing character. The world, on the contrary, appeared in its own eyes perfectly holy and righteous, believing it had just cause for the persecution of Noah, especially in regard to the first table of the Law and the worship of God. The second table is not without its disguise of hypocrisy, but in this respect it bears no comparison to the former. The adulterer, the thief, the murderer can remain hidden for a while, though not forever. But the sins of the first table generally remain hidden under the cloak of sanctity until God brings them to light. Godlessness never wishes to be godlessness, but chases after a reputation for piety and religion; and trims its cult so finely that in comparison with it the true cult and the true religion appear coarse.
215. The verb shiheth is very frequent and conspicuous in Holy Scripture. Moses uses it in the thirty-first chapter of Deuteronomy, verse 29: “For I know that after my death ye will utterly corrupt yourselves, and turn aside from the way which I have commanded you.” And David says, “They are all gone aside; they are together become filthy,” Ps 14, 3. Both passages speak particularly of the sins against the first table; that is, they accuse the apparently devoutest saints of false worship and false doctrine, for it is impossible for a righteous life to follow teaching that is false.
216. When Moses says the earth was corrupt before God, he clearly points out the contrast — the hypocrites and oppressors judged Noah’s teaching and practise as wholly wrong, and their own as altogether holy. The reverse, Moses says, was true. Mankind was assuredly corrupt measured by the first table. They lacked the true Word and the true worship. This distinction between the first and the second tables commends itself strongly to my judgment and was doubtless suggested by the Holy Spirit.
217. The additional statement— “and the earth was filled with violence” — points to this unfailing sequence. With the Word lost, w
ith faith extinct, with traditions and will-worship — to use St. Paul’s phraseology (Col 2, 8) — having replaced the true cult, there results violence and shameful living.
218. The correct significance of the word hamas is violence force, wrong, with the suspension of all law and equity, a condition where pleasure is law and everything is done not by right, but by might. But if such was their life, you may say, how could they maintain the appearance and reputation of holiness and righteousness? As if we did not really have similar instances before our eyes today. Has the world ever seen anything more cruel than the Turks? And they adorn all their fierceness with the name of God and religion.
219. The popes have not only seized for themselves the riches of the earth, but have filled the Church itself with stupendous errors and blasphemous doctrines. They live in shocking licentiousness. They alienate at pleasure the hearts of kings. Much is done by them to bring on bloodshed and war. And yet, with all such blasphemies and outrages, they arrogate to themselves the name and title of the greatest saints and boast of being vicars of Christ and successors of Peter.
220. Thus the greatest wrong is allied to the names of Church and true religion. Should any one offer objection, immediately is he put under the ban and condemned as a heretic and an enemy of God and man. Barring the Romans and their accomplices, there is no people which plumes itself more upon religion and righteousness than the Turks. The Christians they despise as idolaters; themselves they esteem as most holy and wise. Notwithstanding, what is their life and religion but incessant murder, robbery, rapine and other horrible outrages?
221. The present times, therefore, illustrate how those two incompatible things may be found in union — the greatest religiousness with abominations, the greatest wrong with a show of right. And this is the very cause for men becoming hardened and secure without apprehending the punishment they merit by their sins.
V. 12. And God saw the earth, and, behold, it was corrupt; for all flesh had corrupted their way upon the earth.
222. Inasmuch as the wrath of God is appalling and destruction is imminent for all flesh except eight souls, Moses is somewhat redundant in this passage, and uses repetitions, which are not superfluous but express an emphasis of their own. Above he said the earth was corrupt; now he says that God, as if following the customary judicial method, saw this and meditated punishment. In this manner he pictures, as it were, the order in which God proceeds.
223. The judgment of spiritual people concerning the pope at the present day is that he is the Antichrist, raging against the Word and the kingdom of Christ. But they who censure it are unable to correct this wickedness. Wickedness is growing daily and contempt for godliness is becoming greater every day. Now comes the thought: What is God doing? Why does he not punish his enemy? Does he sleep and care no longer for human affairs? The delay of judgment causes the righteous anguish. They themselves cannot come to the succor of a stricken religion and they see God who could help, connive at the fury of the popes, who securely sin against the first and the second tables of the Law.
224. Just so Noah sees the earth filled with wrongs. Therefore, he groans and sighs to heaven in order to arouse God from the highest heaven to judgment. Such voices occur here and there in the Psalms (10, 1): “Why standest thou afar off?”; (13, 1): “How long, O Jehovah?”; (9, 13): “Have mercy upon me, O Jehovah; consider my trouble”; (7, 6-9): “Arise, judge my cause, etc.”
225. What Moses here describes comes at length to pass, that God also sees these things and hears the cry of the righteous who are able to judge the world; for they who are spiritual judge all things (1 Cor 2, 15), though they cannot alter anything. Wickedness is incorrigible when adorned with a show of piety, and so is oppression when it assumes the disguise of justice and foresight. It is nothing new that they who seize the wives, daughters, houses, lands and goods of others desire to be just and holy, as we showed above in respect of the papacy.
226. This is the second stage then: When the saints have seen and judged the wickedness of the world, God also sees it. He says of the Sodomites: “The cry of them is waxed great before Jehovah” (Gen 19, 13); and above (ch 4, 10): “The voice of thy brother’s blood crieth unto me.” But always before the Lord takes note, the sobs and groans of the righteous precede, arousing, as it were, the Lord from slumber.
What Moses desires to show in this passage through the word, “saw” is that God finally perceived the afflictions and heard the cries of the righteous, filling at last all heaven. He who hitherto had winked at everything and seemed to favor the success of the wicked, was awakened as from slumber. The fact is he saw everything much sooner than Noah; for he is the searcher of hearts and cannot be deceived by simulated piety as we can. But not until now, when he meditates punishment, does Noah perceive that he sees.
227. Thus we are afflicted today by extreme and unheard of wickedness, for our adversaries condemn from sheer caprice the truth they know and profess. They try to get at our throats and shed the blood of the righteous with a satanic fury. Such blasphemous, sacrilegious and parricidal doings against the kingdom and name of God, manifest as such beyond possibility of denial, they defend as the acme of justice. While contending for the maintenance of their tyrannical position they go so far as to arrogate to themselves the name of the Church. What else can we do here but cry to Jehovah to make his name sacred and not to permit the overthrow of his kingdom nor resistance to his paternal will?
228. But so far the Lord sleeps. He apparently does not observe such wickedness, because he gives no sign as yet of observing it. Rather he permits us to be tormented by such woeful sights. We are, therefore, thus far in the first stage and this verse, stating that the whole earth is corrupt, applies to our age. But at the proper time the second stage will be reached, when we can declare in certainty of faith that not only we but God also sees and hates such wickedness. Though God, in his long-suffering, has continued to wink at many things, he shall retain the name of One who in righteousness shall judge the earth.
229. How bitter and hard such delay is for the righteous, the lamentations of Jeremiah in Jeremiah 12, 1ff., and 20, 7ff, show. There the holy man almost verges on blasphemy until he is told that the Babylonian king should come and inflict punishment upon the unbelieving scoffers. Thereupon Jeremiah recognizes that God looks down on the earth and is Judge upon the earth.
230. The universal judgment which follows is terrible in the extreme, namely that all flesh upon the earth had corrupted its way and that God, when he had begun to examine the sons of men, did not, from the oldest to the youngest of the fathers, find any he could save from destruction.
This strikes our ears as still more awful when we take into consideration the condition of the primitive world, not judging by the miserable fragments we have today. As the physical condition of the world at that time was infinitely ahead of this age, so we may conclude that the majesty and pomp of our rulers and the show of sanctity and wisdom on the part of the popes are not to be compared to the show of religion, righteousness and wisdom found among those renowned men of the primitive world.
And yet the text says that all flesh had corrupted its way, save Noah and his offspring. That means all men were wicked, lived in idolatry and false religion and hated the true worship of God. They despised the promise of the seed, and persecuted Noah, who proclaimed forgiveness through the seed and threatened to those, who should fail to believe his forgiveness, eternal doom.
VI.
GOD DECIDES TO PUNISH THE FIRST WORLD; COMMANDS NOAH TO BUILD AN ARK; THE COVENANT.
A.
HOW GOD DECREED TO PUNISH THE OLD WORLD IN HIS WRATH.
1.
How punishment finally comes when God has suffered sin long enough 231.
*
Luther’s hope that God’s judgment may soon break upon the last world 231.
2.
Whether reason can grasp the wrath and punishment of God 232.
3.
How God’s promises stand
in the midst of his wrath and punishment 232.
4.
The first world thought itself secure against God’s wrath 233.
*
The Papal security and boldness against the Evangelicals 234.
5.
By what means God punished the first world 235.
*
The Holy Spirit must reveal that God’s wrath and punishment do not violate his promises 236.
6.
The causes of this wrath and punishment 237.
*
By what may it be known that God will visit Germany with punishment 238.
*
God complains more of the violence shown to the neighbor than to himself 239.
*
The damages of the deluge 240.
*
The ground of the earth was in a better state before the flood than now 240.
*
The colors in the rainbow signs of the punishment of the first and the last world 241.
VI. GOD DECIDES TO PUNISH THE FIRST WORLD; COMMANDS NOAH TO BUILD AN ARK; THE COVENANT.
A. GOD DECIDES to Punish the Old World.
V. 13. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.
Collected Works of Martin Luther Page 539
