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125. The text, furthermore, specifies the time Noah waited after he had first sent forth a dove, namely, seven days. These seven days typify the time of the Law which, of necessity, preceded the period of the New Testament.

126. We read, likewise, that the second dove returned at dusk, carrying the olive branch. To the Gospel the last age of the world has been assigned. Nor should we look for another kind of doctrine, for it is to an evening meal that Christ compared the Gospel (Mt 22, 2; Lk 14, 16).

127. True, the doctrine of the Gospel has been in the world since the fall of our first parents, and the Lord confirmed this promise to the patriarchs by various signs. The first ages knew nothing of the rainbow, nor of circumcision, nor of other signs afterward ordained by God. But all ages have known of the blessed seed. Since it has been revealed, there remains nothing else than the revelation of that which we believe. With the third dove, we shall fly away to that other life, never to return to the life here, so wretched and so full of grief.

128. These are my thoughts concerning this allegory. I have set them forth briefly, for we must not tarry with them as we do with historical narratives and articles of faith.

129. Origen, Jerome, Augustine, and Bernard seek diligently for allegories. But this practice has one drawback. The more attention they direct to allegories, the more do they draw it away from the facts of sacred history and from faith, to the exclusion of these more important things. Allegories should be employed for the purpose of inducing and increasing, of explaining and strengthening, that faith of which all the stories treat. It is not to be wondered at, that persons who do not seek faith in the stories of the Bible, look for the region of allegorical shades as a pleasant playground in which to stroll about.

130. Just as in the popish Church false and unscriptural words are rendered in sweet music, so learned men have too often spoiled the good meaning of a Bible story, which contains a useful lesson of faith, by their childish allegories.

131. I have often spoken of the kind of theology that prevailed when I began to study. Its advocates said that the letter killeth (2 Cor 3, 6). Therefore I disliked Lyra most of all interpreters, because he followed the literal meaning so carefully. But now I prefer him, for this very reason, to all interpreters of Scripture.

132. I advise you as strongly as I can to fully appreciate the great value of the Bible history. But whenever you wish to employ allegory, take pains to follow the analogy of faith; that is, make the allegory agree with Christ, with the Church, with faith, with the ministry of the Gospel. If constructed in this manner, allegories will not go astray from faith, even though they may not be genuine in every point. This foundation shall remain firm, while the stubble perishes. But let us return to our story.

IV. NOAH AND HIS FALL

A. Noah

Vs. 20-22. And Noah began to be a husbandman, and planted a vineyard; and he drank of the wine, and was drunken; and he was uncovered within his tent. And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without.

133. What manner of man Noah was during the flood, is shown sufficiently by the story of the flood itself. What manner of man he had been before the flood, is shown by Moses' declaration that he was righteous and perfect. Great as this man was, we hear nothing else about him, except that his wonderful and almost incredible continence is faintly suggested and commended by the statement that he begat his first born when five hundred years of age. This very fact shows that human nature was by far stronger in its integrity at that time, and that the Holy Spirit held more perfect sway in the holy men of the early world than He does in us who are, as it were, the dregs and the remnants of the world's production.

It surely was a commendatory record for Noah to be accorded righteous and perfect before God; that is, full of faith and of the Holy Spirit, adorned with chastity and all good works, pure in worship and religion, suffering many temptations from the devil, the world, and himself, all which he overcame triumphantly. Such was Noah before the flood.

134. Of his life after the flood, Moses tells us very little. But is it not apparent that so noble a man, living for about 350 years after the flood, could not be idle, but must have been busy with the government of the Church, which he alone established and ruled?

135. First of all, then, he performed the duties of a bishop. Beset with various temptations, his foremost endeavor was to resist the devil, to console the troubled ones, to bring back the erring to the true way, to strengthen the doubting, to cheer souls in despair, to exclude from his Church the impenitent, and to receive back with fatherly gladness the repentant. For, these are the duties a bishop must perform through the ministry of the Word.

136. Moreover, he had civil duties in establishing forms of government and in making laws, without which human passions cannot be held in check. To this was added the rule of his own household, or the care of his home.

B. Noah's Fall

137. Though reason tells us that Noah was burdened with these manifold duties after the flood, yet Moses does not mention them. It appears to him sufficient to confine his remarks to the statement that Noah began to plant a vineyard, and that he lay in his tent drunken and naked.

This, surely, is a foolish and very useless tale in comparison with the many praiseworthy acts he must have performed in the course of so many years. Other things might have been recorded for edification and for teaching righteousness of life. But this story even seems to endorse an offense, by abetting drunkards and those who sin in drunkenness.

138. The purpose of the Holy Spirit, however, is apparent from what we have said. It is to console by this record of the great sins committed by the holiest and most perfect patriarchs those righteous persons who are discouraged by the knowledge of their own weakness and are, therefore, cast down. In them we are to find proofs of our own shortcomings, that we may come to humble confession and, at the same time, seek and hope for forgiveness. This is the real and theologically true reason why the Holy Spirit records, rather than seemingly more important matters, the great fall of this grand man.

139. Lyra states as excuse for Noah that he knew not the power of wine and was deceived into drinking a little too freely. Whether wine had been known before or whether Noah began to cultivate it by his own skill and by divine suggestion, I know not, but I believe that Noah knew the nature of this produce quite well, and that he had often made use of wine in company with his family, partly for his own person and partly also in his offerings or libations. I think that in making use of wine for his own refreshment, he partook of it too freely.

140. His action I excuse in no way. Should anyone want to do so, there would be weightier arguments than those Lyra uses. According to him this aged man, tired out by the great number of his daily duties and cares, had been overpowered by the wine although he was already used to it. For wine overcomes more easily those who are either exhausted by much work or burdened with age. Persons of mature age, on the other hand, and such of care-free mind, can drink considerable quantities of wine without greatly impairing their reason.

141. But he who makes this excuse for the patriarch, wilfully casts aside that consolation which the Holy Spirit considered needful for the Church, that even the greatest saints sometimes fall into sin.

142. Transgression like this may seem to be slight, yet it causes great offense. Not only is Ham offended, but also the other brother, possibly also their wives. And we must not imagine that Ham was a boy of seven years. Having been born when Noah was five hundred years old, he had reached an age of at least one hundred years and had one or two children of his own.

143. Hence, it was not boyish thoughtlessness which caused Ham to laugh at his father, as boys will do when surrounding a drunken rustic in the street and making sport of him. He was truly offended by his father's sin and thought himself to be more righteous, holy and religious than his father. Noah's deed was an offense not only in appearance, but in very truth, since Ham was so far tempted by the knowledge of it that he passed judgment upon Noah, and found in such sin an occasion for mirth.

144. If we wish to judge Ham's sin aright, we must take into account original sin, that is, the wickedness of the heart. This son would never have derided his father for being overcome by wine had he not first dismissed from his soul that reverence and esteem which God's commandment requires children to cherish toward their parents.

145. Noah had been considered a fool before the flood, by the majority of mankind, and had been condemned as a false teacher and despised as a man of wild ideas. Now he is laughed at by his son as a fool, and condemned as a sinner. Noah was sole governor of the Church and State, and ruled his own household with tireless care and labor. He had doubtless therein offended the proud and haughty spirit of his son in many ways. But the depravity of his heart which now, that the father's sin had become manifest, leaped to the surface, had so far been successfully concealed.

146. When we consider the source of Ham's sin, its hideousness first appears in its true light. One never becomes an adulterer or commits murder until he has first cast out of his heart the fear of God. A pupil does not rebel against his teacher unless he has first lost due reverence for that teacher. The fourteenth Psalm, verse 2, says that Jehovah looked down from heaven upon the children of men, to see if there were any that did understand, and that did seek after God. When he saw there was none he adds there was none who did good; that they had all become worthless, sinning tongues, sinning with their hands, fearing where there was no need of fear, and the like.

147. So Ham, in his own estimation, was wise and holy. In his judgment his father had often acted unrighteously or foolishly. His attitude discloses a heart that despised, not only the parent, but also the divine commandment. Hence, nothing remains for the evil-minded son but to grasp an opportunity for obtaining evidence to betray his father's foolishness. He does not laugh at his drunken father as a boy would, nor does he call his brethren merely that they may look upon a laughable spectacle. He means that this shall be open proof that God has withdrawn from his father and has accepted himself. Therefore, he takes delight in disclosing his father's sin to others. As I said before, Ham was not a boy of seven years, but had reached the age of at least one hundred.

148. Original sin shows its depraving tendency in that it makes men arrogant, haughty and conceited. Paul admonishes in Romans 12, 3, to think of one's self soberly, "according as God hath dealt to each man a measure of faith." But, original sin does not permit Ham to occupy this lowly level; hence, he presumes to go beyond his station in passing judgment upon his father.

149. We observe the same attitude in Absalom. Before he stirs up a rebellion against David, his father, he passes unrighteous judgment upon David's government. This dissatisfaction with his father's rule was afterward followed by unconcealed contempt and open violence, with David's destruction as the object. Ham's heart being full of poison which he had gathered from his father as a spider gathers poison from the fairest rose, precisely such a result had to follow.

150. These examples serve to call our attention to the battle waged from the beginning of the world between the Church and Satan with his followers, the hypocrites, or false brethren. This deed of Ham must not be looked upon as a result of boyish love of pranks, but of Satan's most bitter enmity, wherewith he inflames his followers against the Church. Particularly does he incite them against those in the ministry, leading them to close watch at all times for material available for purposes of slander.

The Papists at present have no other business than to watch our conversation for the purpose of slander. Whenever we fall into human error (for we are truly weak and are beset by our failings), they seize upon our moral uncleanness, like famished swine, and find great delight in publishing and betraying our weaknesses, like Ham the accursed. They truly hunger and thirst after our offenses. Although by God's grace they cannot fasten adultery, murder or like errors upon us, unless by their own fabrication (this shameless class of people abhor no kind of lie), yet they gather up smaller matters, which they afterward exaggerate to the public.

151. David's experience is well known. He was surrounded on all sides by enemies who eagerly sought out every opportunity for persecution. They were envious because he had been called to the throne by God; hence, they triumphed over his horrible fall.

152. His case, however, serves for our instruction. God sometimes permits even righteous and holy men to stumble and fall into offenses, either really or apparently, and we must take heed lest we pass judgment at once, after the example of Ham, who, having secretly despised his father long before, now does so openly. He declared that his parent, being imbecile by age, had clearly been deserted by the Holy Spirit, since he was unable to guard against drunkenness, though the government of the Church, State, and household lay upon his shoulders. O wretched Ham, how happy art thou, having found at last what thou soughtest—poison in a most delightful rose!

153. Everlasting praises and blessings be given to God, whose dealings with his saints are wonderful indeed. While he permits them to be weak and to fall, to be overwhelmed with disgrace and offenses, and while the world judges and condemns them, he forgives them their weaknesses and has compassion upon them; whereas he delivers into Satan's hands those who regard themselves angels, and utterly rejects them.

The first lesson of this story is that godly persons have the needed consolation against their infirmities when they see that even the holiest men sometimes fell most disgracefully by reason of similar infirmities.

154. In the second place, the case of Ham is a fearful example of divine judgment, to teach us by Ham's experience not to condemn at once, even when we see rulers of State, Church, or household—such as our parents—fall into error and sin. Who can tell why God so permits? Such sins must not be excused, yet we see that they are of value for the consolation of the pious. They teach us that God can bear with the errors and sins of his people and that even we, when beset with sins, may trust in the mercy of God and need not lose heart.

155. But what is medicine for the righteous, is poison for the wicked. The latter do not seek to be taught and comforted by God. Their unworthiness prevents them from recognizing his glory in the saints. They see nothing but the stumbling block and the snare, with the result that they fall and are left to perish alone.

156. Let us, therefore, truly respect those in authority over us. If they fall, we must not be offended. We must remember that they are human, and that God's ways are wonderful in his saints, because it is his will that the wicked shall be offended and provoked. Thus Moses threatens the Jews: "I will provoke them to anger with a foolish nation" (Deut 32, 21). Because, during the whole period of the kingdom, they refused to hear the prophets, God gave the offense of casting away a wise and religious people, which had the promises and was descended from the patriarchs. In its place, he chose the filth and dregs of the world, a foolish people; that is, it was without piety, without religion, without worship, without that divine wisdom which is his Word. This offense roused the Jews to insane anger.

157. This will be the lot of the papists. Some great offense shall be given them by God against which they shall find themselves helpless, and thus they shall come to grief like Ham. Renouncing the reverence due both to God and his father, in deeming himself more capable of ruling the Church than Noah, in secretly deriding or censuring his parent, he finally presents the spectacle of disclosing his wicked and irreverent attitude before others.

158. The two other brothers, Shem and Japheth, did not follow Ham's wicked example. While conscious of the scandalous fact that their father was drunk and lay in shameless nakedness like a little boy,—while recognizing that this ill became the ruler of Church and State, they remained mindful of the reverence due a parent. They gulped down the offense given; they hid the offense and gave it a worthier aspect, so to speak, by covering their father with a garment, approaching him with eyes averted. They would have been incapable of this fine outward expression of reverence for their father, had they not occupied a correct attitude toward God in their hearts and believed their father to be both priest and ruler by right divine.

159. It is a fearful example, this one of Ham. Though one of the few saved during the flood, he forgets all piety. It is profitable to carefully consider how he came to fall. Outward sins must first be committed in our minds; that is, before sins are visibly committed, the heart first departs from the Word and from the fear of God. It neither knows God nor seeks after him, as we read in Psalms 14, 2. As soon as the heart begins to set aside the Word, and to despise the ministers and prophets of God, ambition and pride follow. Those who stand in the way of our desires are overborne by hatred and slander, until finally insolent speech ends in murder.

160. Those who are to become rulers of Church or State, should daily pray earnestly to God that they may remain humble. It is the object of stories of this character to set this duty before us, for it is evident what occasioned Ham's frightful fall.

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 constitute 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 God 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 God'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 God 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 passes by all these achievements, not so much as alluding to them. He records but this one circumstance—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 God's mercy. On the other hand, the proud, the lovers of cant, the sanctimonious, the wise-acres,—let them learn to fear God and beware of passing a reckless judgment upon others! As Manasseh the king declares, God displays in his saints both his wonders and his terrors "against wicked and sinful men." This is illustrated 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 Japheth 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 passage. 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 God, and reverence before the majesty of fatherhood, which God requires to be honored, not despised or mocked by children? God seems to approve this reverence and accept it as a most pleasing offering and the very noblest 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 God, the Word, and the order established by God, 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 circumstance 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 God 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 God 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 God 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.