13. These are sure proofs that God no longer hates man, but favors him. This story bears witness that, as God’s wrath, once aroused, is unbearable, so his mercy is likewise endless and without measure when it again begins to glow. But his mercy is the more abundantly exercised because it is the very nature of God, while wrath really is foreign to God; he takes it upon himself contrary to his nature and forced thereto by the wickedness of men.
V. 3. Every moving thing that liveth shall be food for you; as the green herb have I given you all.
14. Here a question arises. In chapter 7, 2, Moses showed the difference between clean and unclean beasts; here, however, he speaks of all animals, without any distinction. Did God, then, permit man to use also the unclean animals for food?
15. The statement as such is general: every moving thing that moveth upon the earth. There are some who believe that men at the time of Noah made no distinction between clean and unclean animals as regards food. But I hold a different opinion. For since such difference had been established before that time and was carefully observed in the Law afterward, I believe that men used only clean beasts for food; that is, such as were offered in sacrifice. Hence the general declaration must be understood with a modification: Everything that liveth and moveth, of clean beasts, is to be food for you. For, in general, human nature loathes serpents, wolves, ravens, mice, and dormice, though certain tribes may be found who relish even these animals. The fear and terror of man is upon all beasts of the earth, because he is allowed to kill them; but it does not follow that man uses them all for food. It is probable that Noah ate clean beasts only; and only clean beasts, he knew, were acceptable to Jehovah in sacrifice.
16. But there is another thing hard to understand. How can it be that the terror and fear of man is upon all animals when wolves, lions, bears, wild boars, and tigers devour men, and are rather a terror to men? So with the entire family of serpents, from which we flee at a glance. What shall we say here? Is the Word of God untruthful? I answer: Though we, being aware of our danger, flee from such beasts and are afraid of them, yet they, likewise, fear man. Even the fiercest beasts become terrified and flee at the first sight of man; but when they become enraged they overcome man by reason of their bodily strength.
17. But, you say, why do they fear when they are stronger? I answer: They know that man is endowed with reason, which is more powerful than any beast. The skill of man masters even elephants, lions, and tigers. Whatever man’s bodily strength is unable to do, that he accomplishes by his skill and his reasoning powers. How would it otherwise be possible for a boy of ten years to control an entire herd of cattle? Or for man to guide a horse, an animal of singular fierceness and strength, to go in whatever direction he desires, now urging it forward and then compelling it to a more moderate gait? All these things are done by man’s skill, not by his strength. Hence, we do not lack clear proofs that the fear of man remains upon the beasts, which harm man when they become enraged, and for that reason are feared by him.
18. I have no doubt, however, that at the time of Noah and the patriarchs immediately succeeding, this fear in the beasts was greater, because righteousness then flourished and there was less of sin. Afterward, when holiness of life declined and sin increased, man began to lose this blessing, and the wild beasts became a punishment for sin. Moses threatens in Deut 32, 34 that God would send upon them the teeth of beasts. How fearful, also, was the plague of the fiery serpents in the desert! Num 21, 6. Bears tore to pieces the lads who mocked the prophet, 2 Kings 2, 24. Why did the beasts here lose their fear of man? Why did they rage against man? Was not sin the cause?
19. Therefore, as stated before, when new sins arise, new punishments will also arise. So we see that in our day disease and misfortunes heretofore rare become general, like the English sweat, the locusts which in the year 1542 devastated great stretches of land in Poland and Silesia, and other examples.
20. In like manner, God promised seasons of seeding and of harvest, of heat and cold, and yet he does not so close his eyes to our sins that the seasons, both of seeding and of harvest, are not subject to climatic disturbances, such as the fearful drouth of the year 1504 and the almost unending rains of the two following years. Considering the wickedness of our age, why should we wonder that the blessing gives place to a curse, so that the beasts, which would fear us were we not wicked, are now a terror unto us and harmful?
21. The country of the Sodomites was like a paradise; but by reason of sin it was turned into a sea of asphalt; and those who have seen that country tell us that most beautiful apples grow there, but when they are cut open they are found to be filled with ashes and offensive odor. The reason for this is that the Sodomites did not acknowledge the gifts of God who blessed them, but misused them according to their own will. Furthermore, they blasphemed God, and persecuted his saints, being haughty by reason of those good gifts. Therefore the blessing was taken away, and everything became curse-ridden. This is the true explanation of the fact that, though there are signs of terror in wild animals, we are nevertheless afraid of them, and they inflict harm upon us.
22. I am quite certain that very wicked men once lived in this country of ours; how could we otherwise explain the parched soil and barren sands? Names also show that the Jews at one time peopled this country. Where bad people live, there the land gradually grows bad by the curse of God.
23. The city of Bruges in Flanders used to be a renowned port; but from the time when they held King Maximilian captive, the sea retreated, and the port ceased to exist. Of Venice they say the same thing today. Nor is this very astonishing, since to the numberless sins of rulers of the State, defence of idol worship and persecution of the Gospel was added.
V. 4. But flesh with the life thereof, which is the blood thereof, shall ye not eat.
24. What we have heard so far, referred to domestic matters; now God adds a commandment pertaining to civil government. Since it was no more a sin to kill an ox or a sheep for food than it was to pluck a flower or an herb, growing in the field, there was some danger that men might misuse this God-given power over the beasts and go beyond it even to the shedding of human blood. Hence, he now adds a new law, that human blood must not be shed, and at the same time he curtails the liberty of eating flesh; he forbids them to eat flesh which has not first been drained of blood.
25. The Hebrew text presents many difficulties, and, for this reason, interpreters are at variance. It is needless to recite all renderings of this verse. I steadily follow the rule that the words must explain the things, not the things the words. Hence, I spend no time upon the ideas of those who explain the words according to their own inclinations, making them serve the preconceived notions which they bring to their literature.
26. Let us first look at the meaning of the words. Rephesh properly denotes a body with a soul, or a living animal, such as the ox, the sheep, man, etc. It denotes not merely the body, but a living body, as when Christ says: I lay down my life for the sheep, Jn 10, 15. Here the word “life” means nothing else than the life animating the body. Basar, however, means flesh, which is a part of the material element, and yet has its breath and its energy, not from the body, but from the soul. For the flesh or the body, of itself and without the soul, is an inanimate thing, like a log or a stone; but when it is filled with the breath of the soul, then its fluids and all bodily forces assume activity.
27. God here forbids the eating of a body which still contains the stirring, moving, living soul, as the hawk devours chickens, and the wolf sheep, without killing them, but while still alive. Such cruelty is here forbidden by Jehovah, who sets bounds to the privilege of slaughtering, lest it be done in so beastly a manner that living bodies or portions thereof be devoured. The lawful manner of slaughtering is to be observed, such as was followed at the altar and in religious rites, where the beast, having been slain without cruelty and duly cleansed from blood, was finally offered to God. I hold that the simple and true meaning of the text, which is also given by some J
ewish teachers, is that we must not eat raw flesh and members still palpitating, as did the Laestrygones and the Cyclopes.
V. 5. And surely your blood, the blood of your lives, will I require; at the hand of every beast will I require it: and at the hand of man, even at the hand of every man’s brother, will I require the life of man.
28. Here the Hebrew text is even more difficult than in the foregoing verse. Lyra, quoting the Rabbins, finds four kinds of manslaughter indicated here; he divides the statement into two parts, and finds a twofold explanation for each. He understands the first part to mean those who lay murderous hands upon themselves. If this is correct, then this passage is a witness for immortality; for how could God call to account a person who, being dead, no longer exists? Hence, punishment of sin after this life could be indicated here. But it seems to me that philology militates against this explanation. Though I do not lay claim to a perfect knowledge of the Hebrew tongue, yet I am certain that such a meaning is not here apparent.
29. The second kind of murder, he illustrates by the custom of throwing human beings before wild beasts, as was done aforetime in the theatres, truly a barbaric spectacle, repulsive to all human feeling; the third kind is murder at the instigation of another; the fourth, murder of a relative.
30. This distinction would be quite satisfactory if it could be proven from the words of the text; but it is a Jewish invention born of their hatred of the Roman laws. It is much simpler to understand this passage as a general prohibition of murder, according to the fifth commandment, which says, “Thou shalt not kill.” God desires not even a beast to be killed, except for a sacred purpose or for the benefit of man. Much less does he permit taking the life of man, except by divine authority, as will be explained hereafter.
31. In the first place, then, wilful and wicked slaughter is forbidden. Culture is opposed to the wanton killing of animals and to the eating of raw meat. In the second place God forbids homicide of any description; for if God will require the blood of a murdered human being from the beast that slew him, how much more relentlessly will he require it at the hand of man? Thus this passage voices the sentiment of the fifth commandment, that no one shall spill human blood.
II.
LAW CONCERNING MAN’S SLAUGHTER; GOD’S COVENANT WITH NOAH; THE RAINBOW 32-68.
A.
LAW CONCERNING SLAYERS OF LIFE.
1.
If it existed before the flood 32.
2.
Relation of the flood to this law 33.
3.
This the source of all human laws 34-36.
4.
When and how this law can be executed 35.
*
Why is it well to observe that government was instituted by God 36-37.
5.
In what respect is it a great blessing from God 37.
6.
How is government a proof of God’s love to man 38.
7.
Why God gave this command, and why he punishes man-slaughter 39.
8.
Hereby a new police and a new order are instituted 40.
*
Verdict of philosophy and of reason on civil authority 41.
*
Verdict of God’s Word 42.
9.
This law applies to all men 43.
10.
Why God is such an enemy of man-slaughter, and so earnestly forbids it 44-45.
11.
The conclusion that God loves life 46.
II. THE LAW AGAINST TAKING LIFE; GOD’S COVENANT WITH NOAH; THE RAINBOW.
A. THE LAW Against Taking Life.
V. 6a. Who sheddeth man’s blood, by man shall his blood be shed.
32. Here the carelessness of the Latin translator deserves reproof; for he omitted the very necessary expression “by man.” The difference between the time before and that after the flood is thus brought out. When Cain had murdered his brother Abel, God revered human blood so highly that he threatened to visit sevenfold punishment upon anyone who should kill Cain. He would not have the slayer of man put to death even by due process of law; and though Adam punished the sin of his son severely by casting him out, he did not dare to pronounce sentence of death upon him.
33. But here Jehovah establishes a new law, requiring the murderer be put to death by man — a law unprecedented, because heretofore God had reserved all judgment to himself. When he saw that the world was growing worse and worse, he finally enforced punishment against a wicked world by the flood. Here, however, God bestows a share of his authority upon man, giving him the power of life and death, that thus he may be the avenger of bloodshed. Whosoever takes man’s life without due warrant, him God subjects not only to his own judgment, but also to the sword of man. Though God may use man as his instrument in punishing, he is himself still the avenger. Were it not for the divine command, then, it would be no more lawful now to slay a murderer than it was before the flood.
34. This is the source from which spring all civil laws and the laws of nations. If God grants man the power of life and death, he certainly also grants power in matters of lesser importance — power over property, family, wife, children, servants and fields. God wills that these things shall be under the control of certain men, who are to punish the guilty.
35. We must remember well that between the power of God and of men there is this difference: God has the power to slay us when the world cannot even accuse us — when before it we are innocent. Sin is born with us; we are all guilty before God. Men have no authority to slay except where guilt is apparent and crime is proven. Hence courts have been established and a definite method of proceeding instituted for the purpose of investigating and proving the crime before the sentence of death is passed.
36. Heed, then, this passage. It establishes civil authority as God’s institution, with power, not only of life and death, but jurisdiction in matters where life is not involved. Magistrates are to punish the disobedience of children, theft, adultery, perjury — all sins which are forbidden in the second table. He who grants jurisdiction over the life of man, at the same time grants judgment over lesser matters.
37. The importance of this text and its claim to attention consists in the fact that it records the establishment of civil authority by God with the sword as insignia of power, for the purpose that license may be curbed and anger and other sins inhibited from growing beyond all bounds. Had God not granted this power to man, what kind of lives, I ask you, would we lead? He foresaw that wickedness would ever flourish, and established this external remedy to prevent the indefinite spread of license. By this safeguard God protects life and property as by a fence and a wall.
38. We find here no less a proof of God’s great love toward man than his promise that the flood shall never again rage, and his promise that flesh may be eaten for the sustenance of human life.
V. 6b. For in the image of God made he man.
39. This is the powerful reason why God does not wish men to be killed by private arbitrament. Man is a noble creature, who, unlike other living beings, has been fashioned according to the image of God. While it is true that he has lost this image through sin, as we have seen above, it is capable of being restored through the Word and the Holy Spirit. This image God desires us to revere in each other; he forbids us to shed blood by the exercise of sheer force. But he who refuses to respect the image of God in man, and gives way to anger and provocation, those worst counselors of all, as some one has called them, his life is surrendered to civil authority in forfeit, by God, in that God commands that also his blood shall be shed.
40. Thus the subject under consideration teaches the establishment of civil authority in the world, which did not exist before the flood. Cain and Lamech — and this is a case in point — were not slain, though the holy patriarchs were the arbiters, judges, of public action. But in this Scripture they who have the sword, are commanded to use it against those who have shed blood.
41. Thus the problem is here solved that worried P
lato and all sages. They concluded that it is impossible to administer government without injustice, because all men occupy the same level of dignity and position. Why did Caesar rule the world? Why did others obey him, since he was only human like themselves — no better, no stronger and liable to die as soon as themselves? He was subject to the same conditions as all men. Hence it seems to be tyranny for him, who was quite similar to other men, to usurp rulership among men. If he is like other men it is the highest wrong and injustice to ignore this similarity, and to foist his rule by force upon others.
42. This is the conclusion at which reason arrives and it cannot entertain any view to the contrary. But we, having the Word, can see that we must oppose to such reasoning the command of God, the author of this order of things. Accordingly, it is for us to render obedience to the divine order and to endure it, so that to our other sins this may not be added, that we are disobedient to the will of God at the very point where we derive benefit in so many ways.
43. To sum up, this passage permits the slaughter of animals for religious and personal use, but it emphatically forbids the taking of man’s life, because man is made in the image of God. Those who violate his command he gives into the hands of the authorities to be slain.
Collected Works of Martin Luther Page 549
