287. God was able to preserve Noah in the midst of the waters. They fable of Clement that he had a cell in the middle of the sea. Yea, the people of Israel were preserved in the midst of the Red Sea and Jonah in the belly of the whale. But this was not God’s desire. He rather willed that Noah should use the aid of wood and trees, so that human skill might thereby have a sphere for its exercise.
288. When, however, human means fail, then it is for you either to suffer or to expect help from the Lord. No human effort could support the Jews when they stood by the sea and were surrounded in the rear by the enemy. Hence, a miraculous deliverance was to be hoped for, or a sure death to be suffered.
C. NOAH’S OBEDIENCE.
V. 22. Thus did Noah; according to all that God commanded him, so did he.
289. This phrase is very frequent in Scripture. This is the first passage in which praise for obedience to God is clothed in such a form of words. Later we find it stated repeatedly that Moses, the people, did according to all that God commanded them. But Noah received commendation as an example for us. His was not a dead faith, which is no faith at all, but a living and active faith. He renders obedience to God’s commands, and because he believes both God’s promises and threats, he carefully carries out what God commanded with reference to the ark and the gathering of animals and food. This is unique praise for Noah’s faith, that he remains on the royal way — adds nothing, changes nothing and takes nothing from the divine command, but abides absolutely in the precept he has heard.
290. It is the most common and at the same time most noxious sin in the Church, that people either altogether change God’s commands or render something else paramount to them. There is only one royal road to which we must keep. They sin who swerve too much to the left by failing to perform the divine commands. Those who swerve to the right and do more than God has commanded, like Saul when he spared the Amalekites, also sin even more grievously than those who turn to the left. They add a sham piety; for, while those who err on the left cannot excuse their error, these do not hesitate to ascribe to themselves remarkable merit.
291. And such error is exceedingly common. God is wont sometimes to command common, paltry, ridiculous and even offensive things, but reason takes delight in splendid things. From the common ones it either shrinks or undertakes them under protest. Thus the monks shrank from home duties and chose for themselves others apparently of greater glamour. Today the great throng, hearing that common tasks are preached in the Gospel, despises the Gospel as a vulgar teaching, lacking in elegance. What noteworthy thing is it to teach that servants should obey their master and children their parents? Such a common and oft-taught doctrine the learned papists not only neglect but even ridicule. They desire rather something unique, something remarkable either for its reputed wisdom or for its apparent difficult character. Such is the madness of man’s wisdom.
292. In general it is wisdom to observe not so much the person that speaks as that which he says, because the teacher’s faults are always in evidence. But when we consider precepts of God and true obedience, this axiom should be reversed. Then we should observe not so much that which is said, but the person of him who speaks. In respect to divine precepts, if you observe that which is said and not him who speaks, you will easily stumble. This is illustrated by the example of Eve, whose mind did not dwell upon the person who issued the command. She regarded only the command and concluded it to be a matter of small moment to taste the apple. But what injury was thereby wrought to the whole human race!
293. He who observes him that gives the command will conclude that what is very paltry in appearance is very great. The Papists estimate it a slight thing to govern the State, to be a spouse, to train children. But experience teaches that these are very important matters, for which the wisdom of men is incompetent. We see that at times the most spiritual men have here shamefully fallen. When we, therefore, remember him who gives the command, that which is paltry and common becomes a responsibility too great to discharge without divine aid.
294. The Papists, therefore, who look only at the outward mask, like the cow at the gate, can make light of duties toward home and State, and imagine they perform others of greater excellence. In the very fact that they are shameless adulterers, blasphemers of God, defilers of the sanctuary and brazen squanderers of the Church’s property, they powerfully testify against themselves that they can in no wise appreciate the paltry, common and vulgar domestic and public duties.
295. In what, therefore, consists the holiness they vaunt? Forsooth, in that on certain days they abstain from meat, that they bind themselves to certain vows, that they have a liking for certain kinds of work. But, I ask you, who has given command to do those things? No one. That which God has enjoined or commanded, they do not respect. They render paramount something else concerning which God has given no command.
296. Hence, the vital importance of this rule, that we observe not the contents of the command but its author. He who fails to do this will often be offended, as I said, by the insignificance or absurdity of a task. God should receive credit for wisdom and goodness. Assuredly that which he himself enjoins is well and wisely enjoined, though human reason judge differently.
297. From the wisdom of God the Papists detract when they consider divinely enjoined tasks as paltry and attempt to undertake something better or more difficult. God is not propitiated by such works, but rather provoked, as Saul’s example shows. As if God were stupid, dastardly, and cruel in that he commanded to destroy the Amalekites and all their belongings, Saul conceived a kinder plan and reserved the cattle for the purpose of sacrifice. What else was such action but to deem himself wise and God foolish.
298. Hence Moses rightly commends in this passage Noah’s obedience when he says that he did everything the Lord had enjoined. That means to give God credit for wisdom and goodness. He did not discuss the task, as Adam, Eve and Saul did to their great hurt. He kept his eye on the majesty of him who gave the command. That was enough for him, even though the command be absurd, impossible, inexpedient. All such objections he passes by with closed eyes, as it were, and takes his stand upon the one thing commanded by God. This text therefore is familiar as far as hearing it is concerned, but even as to the performance and practice of it, it is known to very few and is extremely difficult.
CHAPTER VII.
I. NOAH OBEYS COMMAND TO ENTER THE ARK.
V. 2A. AND Jehovah said unto Noah, Come thou and all thy house into the ark.
1. As soon as that extraordinary structure, the ark, was built, the Lord commanded Noah to enter it, because the time of the deluge, which the Lord announced one hundred and twenty years before, was now at hand. All this convinced Noah that God was taking care of him; and not only this, but also, as Peter says (2 Pet 1, 19), gave him an ample and abundant word to support and confirm his faith in such great straits. Having foretold the deluge for more than a century, he doubtless was bitterly mocked by the world in many ways.
2. As I have said repeatedly, God’s wrath was incredible. It could not be grasped by the human mind, in that original age of superior men, that God was about to destroy the whole human race, except eight souls. Noah, being holy and just, a kindly and merciful man, often struggled with his own heart, hearing with the greatest agitation of mind the voice of the Lord, threatening certain destruction to all flesh. It was needful, then, that repeated declaration should confirm his agitated faith, lest he might doubt.
3. God’s command to enter the ark amounted to this: “Doubt not, the time of punishment for the unbelieving world is close at hand. But tremble not, do not fear, for faith is at times very weak in the saints. I shall take care of you and your house.” To us such promise would have been incredible, but we must admit that all things are possible with God.
4. Notice Moses’ peculiar expression again: “Jehovah said.” It gives me particular pleasure that these words of God did not sound from heaven, but were spoken to Noah through the ministry of man. Although I would not
deny that these revelations may have been made by an angel, or by the Holy Spirit himself, yet where it can plausibly be said that God spoke through men, there the ministry must be honored. We have shown above that many of God’s words according to Moses, were spoken through Adam; for the Word of God, even when spoken by man, is truly the Word of God.
5. Now, as Methuselah, Noah’s grandfather, died in the very year of the deluge, it would not be inapt to infer that (since Lamech, Noah’s father, had died five years before the flood,) this was, so to speak, Methuselah’s last word and testament to his grandson, a dying farewell. Perhaps he added some remarks as these: My son, as thou hast obeyed the Lord heretofore, and hast awaited this wrath in faith, and hast experienced God’s faithful protection from the wicked, henceforth firmly believe that God will take care of thee. The end is now at hand, not mine alone, which is one of grace, but the end of all mankind, which is one of wrath. For after seven days the flood will begin, concerning which thou hast long and vainly warned the world. After this manner, I think, spoke Methuselah, but the words are attributed to God, because the Spirit of God spoke through the man.
Thus I like to interpret these instances to the honor of the ministry wherever, as in this case, it can appropriately be done. Since it is certain that Methuselah died in the very year of the flood, the supposition is harmless that these were his last words to Noah, his grandson, who heard his words and accepted them as the Word of God.
6. The Jews’ peculiar idea concerning these seven days is that they were added to the one hundred and twenty years in honor of Methuselah, that therein his posterity might bewail his death. This is a harmless interpretation, for the patriarch’s descendants did not fail to do their duty, particularly his pious children.
7. But the first view concerning the ministry of the Word, is not only plausible, but also practical. God does not habitually speak miraculously and by revelation, particularly where, he has instituted the ministry for this very purpose of speaking to men, teaching, instructing, consoling and entreating them.
8. In the first place, God entrusts the Word to parents. Moses often says: “Thou shalt tell it to thy children.” Then to the teachers of the Church is it entrusted. Abraham says (Lk 16, 29): “They have Moses and the prophets; let them hear them.” We must expect no revelation, be it inward or outward, where the ministry is established; otherwise all ranks of human society would be disturbed. Let the pastor preach in Church; let the magistrate rule the State; let parents control the house or family. Such are the ministries of men instituted by God. We should make use of them and not look for new revelations.
9. Still I do not deny that Noah heard God speak after Methuselah’s death. God speaks ordinarily through the public ministry — through parents and the teachers of the Church — and in rare cases by inward revelation, through the Holy Spirit. It is well that we remember not to overlook the Word in vain expectation of new revelations, as the fanatics do. Such a course gives rise to spirits of error, a source of disturbance to the whole world, as the example of the Anabaptists proves.
V. 1b. For thee have I seen righteous before me in this generation.
10. This is truly a picture of the primitive, ancient world, as Peter calls it. 2 Pet 2, 5. His appellation carries the thought of a peculiarity of that particular age, which is foreign to the people of our own. Could words be more appalling than these, that Noah alone was righteous before the Lord? The world is similarly pictured in Ps 14, 2-3, where we read that the Lord looked down from heaven to see if there were any that did understand, that did seek God. But he says: “They are all gone aside; they are together become filthy; there is none that doeth good, no, not one.”
11. Similar to this judgment upon the world was Christ’s declaration as to the last days. He says: “When the Son of man cometh, shall he find faith on the earth?” Lk 18, 8. It is a fearful thing to live in such an evil and godless world. By the goodness of God, since we have the light of his Word, we are still in the golden age. The sacraments are rightfully administered in our Churches, pious teachers proclaim the Word purely, and, though magistrates be weak, wickedness is not desperately rampant. But Christ’s prophecy shows that there will be evil times when the Lord’s day approaches. Wholesome teaching nowhere will be found, the Church being dominated by the wicked, as today the plans of our adversaries are a menace. The pope and the wicked princes zealously strive totally to destroy the ministry of the Word, oppressing or corrupting the true ministries, that everyone may believe whatever pleases him.
12. So much the more diligently should we pray for our posterity, and take earnest heed that a more wholesome doctrine be transmitted to them. If there had been more godly teachers in the days of Noah, there might have been more righteous people. The fact that Noah alone was proclaimed a righteous man makes it evident that the godly teachers had been either destroyed or corrupted, leaving Noah the sole preacher of righteousness, as Peter calls him, 2 Pet 2, 5. Since government had been turned into tyranny and the home vitiated by adultery and whoredom, how could punishment be delayed any longer?
13. Such danger awaits us also if the last days are to be like the days of Noah. Truly, the popes and bishops strenuously endeavor to suppress the Gospel and to ruin the Churches which have been rightfully established. Thus does the world assiduously press onward to a period similar to the age of Noah, when, with the light of the Word extinguished, all shall go astray in the darkness of wickedness. For without the preaching of the Word, faith cannot endure nor prayer, nor the purity of the sacraments.
14. Such, according to Moses, was the condition of the ancient world in Noah’s day, when the world was young and at its best. The greatest geniuses flourished everywhere and people were well educated by experience because they lived so long. What will be our fate in the frenzy, so to speak, that shall befall the world in its dotage? We should remember to care for our posterity and continually pray for it.
15. As the first world was most corrupt, it was thus subject to terrible punishment. Adults perished who provoked God to anger by their wicked deeds, also those of an innocent age, who had knowledge and were unable to distinguish between their right hand and their left. Many, doubtless, were deceived by their own guilelessness; but God’s wrath does not discriminate, it falls upon and destroys alike adults and infants, the crafty and the guileless.
16. This awful punishment appears to have moved even the Apostle Peter. Like one besides himself, he uses words which we today are not able to understand. He says: Christ, having been made alive in the Spirit, also “went and preached unto the spirits in prison, that aforetime were disobedient, when the long suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls, were saved through water,” etc. (1 Pet 3, 19-20).
17. A strange declaration, and an almost fanatical saying, by which the Apostle describes this event! By these words, Peter assures us that there was a certain unbelieving world to whom the dead Christ preached after their death. If this is true, who would doubt that Christ took Moses and the prophets with him to those who were fettered in prison, in order to change the unbelieving world into a new and believing one? This seems to be intimated by Peter’s words, though I should not like to make this assertion authoritatively.
18. But doubtless those whom he calls an unbelieving world were not the wicked despisers of his Word nor the tyrants. If they were overwhelmed in their sins, these were certainly condemned. The unbelieving world of which he speaks seems rather to be the children and those whose lack of judgment precluded belief. These were at that time, seized and carried away headlong to their destruction, by the offenses of the world, as if in the power of a rapid stream, only eight souls being saved.
19. In this way does Peter magnify the awful intensity of God’s wrath. At the same time he praises his long-suffering in that he did not deprive those of the Word of salvation who at the time did not or could not believe because they hoped in the patience of God and would not be convin
ced that he would visit such fearful and universal punishment upon the world.
20. How this came to pass is beyond our understanding. We know and believe that God is wonderful in all his works and has all power. Therefore he who in life preached to the living, could also in death preach to the dead. All things hear, feel and touch him, though our human minds can not understand the process. Nor is it to our discredit when we are ignorant of some of the mysteries of Holy Writ. The apostles had each his own revelation, and contention concerning them would be presumptuous and foolish.
21. Such was the revelation of Christ given to the spirits that evidently perished in the flood, and we may perhaps, not inappropriately connect it with that article of our creed which speaks of the descent of Christ into hell. Such was also Paul’s revelation concerning paradise, the third heaven (2 Cor 12, 2-4), and certain other matters of which we may be ignorant without shame. It is false pride to profess to understand these things. St. Augustine and other teachers give their fancy loose rein when they discuss these passages. May it not be that the apostles had revelations which St. Augustine and others did not have? But let us return to Moses.
22. A truly fearful description of the world is vouchsafed in this declaration of God that he saw Noah alone to be righteous before him, in spite of the small children and those others who had innocently been misled. Let us particularly note the term, “Before me.” It signifies that Noah was blameless not only as regards the second table of the Law, but also as regards the first. He believed in God, and hallowed, preached and called upon his name; he gave thanks to God; he condemned godless teachings. For, to be righteous before God means to believe God and to fear him, and not, as they taught in popedom, to read masses, to free souls from purgatory, to become a monk, and like things.
Collected Works of Martin Luther Page 542
