Chapter 29

I. GOD BLESSES NOAH AND THE RACE.

A. MARRIAGE STATE BLESSED 1-5.

1. Why this blessing necessary 1.

2. Wedlock established twice 2.

3. Evidence of God's love to the human race 3.

4. Did this blessing pertain to Noah 4.

* Bearing of children a special blessing of God unknown to the heathen 5.

I. GOD BLESSES NOAH AND THE RACE.

A. Marriage State Blessed.

V. 1. _And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth._

1. This consolation was indeed needed after the whole human race had been destroyed by the flood and only eight souls were saved. Now Noah knew that God was truly merciful, since, not content with that first blessing which he had bestowed upon mankind in the creation of the world, he added this new blessing, that Noah might have no misgivings whatever in regard to the future increase of his posterity. And the joy brought by this promise was all the greater for God's emphatic promise on a previous occasion, that he would never again visit mankind with such severe punishment.

2. In the first place, then, this chapter renews the establishment of marriage. God, by his Word and command, joins male and female for the purpose of repopulating the earth. Inasmuch as God had been roused to anger before the flood by the sin of lust, it was now needful, by reason of that fearful proof of wrath, to show that God does not abhor the lawful cohabitation of man and woman, but that it is his will to increase mankind by this means.

3. The fact that God had expressed it as his will that the human race should be propagated through a union between man and woman, an end which could have been attained from stones had he failed to approve such union as lawful, after the manner of Deucalion of whom the poets fable--this fact tended to furnish Noah sure evidence that God loved man, and desired his welfare, and that now all anger was at an end. Therefore this passage illustrates the dignity of wedlock, which is the foundation of the family and State, and the nursery of the Church.

4. The objection is here raised that Noah had already reached an age no longer fit for procreation in view of the fact that the Bible records no instance of children being born to him afterwards, and therefore this promise was valueless. To this I reply that this promise was given, not to Noah alone, but also to his sons, even to all mankind; so that the expectation of offspring was entertained even by the grandsire Noah.

5. This passage, furthermore, tends to convince us that children are a gift of God and a result of his blessing, as is shown in Psalms 127, 3. The heathen, who know nothing of God's Word, ascribe the increase of mankind partly to nature and partly to chance, in view of the fact that those who are evidently most fit for procreation often remain without offspring. Hence, they do not thank God for this gift, nor do they receive their children as a blessing from God.

B. MAN'S USE OF AND DOMINION OVER ANIMALS 6-31.

1. Whether animals feared man before the flood 6-7.

2. Relation between this use and dominion and of what they give evidence 7-9.

3. This use and rule a special blessing of God 8-10.

* Whether the custom of slaying cattle dates from the beginning of the world 10-11.

4. Whether Adam knew of this use and dominion 12.

5. This use of animals is evidence of God's love to the human race 13.

* God's blessings greater than his wrath 13.

6. Whether this use extends to unclean animals 14-15.

7. How man's fear of animals and their wildness and cruelty can exist with this dominion 16-18.

* New sins accompanied by new punishments 19-20.

* Sodom before and after its destruction 21.

* God's punishment of Wittenberg, Bruges and Venice, and the cause 22-23.

* God's command not to eat blood.

a. Why given 24.

b. How to treat this text, which contains God's Word 25.

* Meaning of Nephesch and Basar 26.

c. Right understanding of the command 27.

* The words, "Surely your blood will I require" etc.

a. Lyra's and the Rabbis' explanation, 28-29.

b. Their true meaning 30-31.

B. MAN'S USE OF AND DOMINION OVER ANIMALS.

V. 2. _And the fear of you and the dread of you shall be upon every beast of the earth, and upon every bird of the heavens; with all wherewith the ground teemeth, and all the fishes of the sea, into your hand are they delivered._

6. It would seem that the dominion of man is here increased for his greater consolation. For though after the creation man was given dominion over all animals, yet we do not read that the beasts feared and fled from him according to the description of Moses. The reason is found in the fact that heretofore the animals were not destined to be man's food; man had been a kind ruler of the beasts, not a killer and eater.

7. Here, however, they are subjected to man as a tyrant with unlimited power of life and death. Since the servitude of the beasts is increased and the power of man over them extended, the animals are harassed by terror and fear of man. We see even the tamed ones do not readily allow themselves to be handled; they feel the mastery of man and have a constant instinct of danger. I do not believe that such was the case before this Word of God was spoken. Before that time, men used suitable animals for their work and for sacrifice, but not for food. This increase of power also is a token of God's favor; he confers a privilege unknown to the patriarchs, as a token of his love and interest in man.

8. We must not undervalue this boon authority over the beasts; for it is a special gift of God, of which the heathen knew nothing, because they lack the Word. We are the ones who derive the greatest benefit from this gift. When this revelation was given to Noah, and such a privilege granted, there was really no need of it. A few men possessed the whole earth, so that its fruits were to be enjoyed by them in abundance and it was not necessary to add the flesh of beasts. But we today could not live altogether on the fruits of the earth; it is a great boon to us that we are permitted to eat the flesh of beasts, of birds and of fish.

9. This word, therefore, establishes the butcher's trade; it puts hares, chickens, and geese upon the spit and fills our tables with all manner of dishes. Necessity makes men industrious. Not only do they hunt the animals of the forests, but carefully fatten others at home for food. God in this passage establishes himself a slaughterer, as it were, for by his word he consigns to slaughter and death those animals which are suitable for food, as recompence to God-fearing Noah for his tribulations during the flood. For that reason would God feed Noah with lavish hand.

10. We must not think that this privilege was not divinely ordered. The heathen believe that this custom of slaughtering animals always existed. Such things are established, or rather permitted, by the Word of God; beasts could not have been killed without sin if God had not expressly permitted it by his Word. It is a great liberty for man to slaughter all kinds of beasts fit for food and eat them without wrong-doing. Had but a single kind of beasts been reserved for food, it would still have been a great boon; how much more should we value this lavish blessing, that all beasts suitable for sustenance are given into the power of man!

11. The godless and the gentiles do not recognize this; nor do the philosophers. They believe that this privilege has always been man's. As for us, however, we should have full light on the subject, in order that our consciences may enjoy both rest and freedom in the use of what God has created and allowed, there being absolutely no law against such food. There can be no sin in their use, though the wicked priests have criminally burdened the Church on this subject.

12. In this passage, then, the power of man is increased and the brute beasts are committed to him, even unto death. They fear man and flee him under the new order, running counter to the experience of the past. Adam would have been averse to killing even a small bird for food. But now, since the promulgation of this Word, we know that, as a special blessing, God has furnished our kitchens with all kinds of meat. Later on he will also take care of the cellar by showing man how to cultivate the vine.

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 Jewish 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 Plato 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.

V. 7. _And you, be ye fruitful, and multiply; bring forth abundantly in the earth, and multiply therein._

44. The slaughter of animals having been granted, not only for sacrifice, but also for food, and the killing of human beings having been forbidden, we are given the reason why God regards the shedding of human blood with so much aversion. He desires mankind to multiply on the earth; but the slaughter of men lays the earth waste and produces a wilderness. We see this in case of war. God did not create the earth without purpose. He intended it to be inhabited, Is 45, 18. He makes it fruitful by rain and sunshine for man's benefit. Therefore he is displeased with those who remove from the earth its inhabitants. His will is life, and not death, Ps 30, 5.

45. These and similar sayings of the prophets are based upon promises like we find here, that God commands man to multiply. Plainly he is more inclined to give life and to do good than to be angry and to kill. If it were otherwise, why should he forbid the taking of human life? Why should pestilence be of rare occurrence? Pestilence and general epidemics occur scarce once in ten years. Men are born, animals grow, and crops without end are growing continually.

46. All these facts go to show that God loves, not death, but life. He created man, not that he should die, but that he should live; "but through the envy of the devil did death enter the world," Sap 2, 24. But even after the fall, the blessings which remain are so guarded as to render the conclusion inevitable that God loves life rather than death.

It is well for us to ponder these matters very often; thus, as Solomon has truly said, Jehovah shall be to us a fountain of blessings. Prov 18, 22.

B. GOD'S COVENANT WITH NOAH 47-55.

* Why the same thing is repeated 47.

1. Whether this covenant applies to man alone or also to the animals 48.

2. Whether this covenant applies to the men and animals of that day only 49.

* God always connected signs with his promises 49.

* The significance of these to our first parents 49-50.

3. Nature of this covenant 51.

* Characteristics of a humble heart and God's dealings with it 52-54.

4. This covenant given for man's comfort and as a proof of God's love 53-54.

5. It is a comfort to us at present 55.

B. GOD'S COVENANT WITH NOAH.

Vs. 8-11. _And God spake unto Noah, and his sons with him, saying, And I, behold, I establish my covenant with you, and with your seed after you; and with every living creature that is with you, the birds, the cattle, and every beast of the earth with you; of all that go out of the ark, even every beast of the earth. And I will establish my covenant with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth._

47. Previously we at various times explained this massing of words. When the Holy Spirit is prolix, there is a cause for it. Let us therefore, consider what fear, dread and peril Noah and his family endured and it will be easily understood why it was necessary for God to say and to emphasize the same things with such frequency.

48. When, in addition it is remembered that the covenant here spoken of does not pertain to man alone but embraces every living soul, we recognize that the promise does not relate to the seed but merely, to this bodily life, enjoyed by man in common with the beasts; this God will not destroy by another flood.

Vs. 12-16. _And God said, This is the token of the covenant which I make between me and you and every living creature that is with you, for the perpetual generations: I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud, and I will remember my covenant, which is between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh. And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth._

49. The term "perpetual generations" deserves particular notice; it embraces not only man and beast at that time, but all their offspring down to the end of the world. We learn another thing from this passage. God usually confirms his promise with an outward sign. In the third chapter above we read of the coats of skin with which he covered the nakedness of the first parents as token of his protection and guardianship.

50. Some offer the following apt allegorical explanation. As the skin of the dead sheep keeps warm our body, so Christ, having died, keeps us warm by his Spirit, and will, on the last day, raise us up and give us life. Others say that the skins were selected as a sign of mortality. But this seems unnecessary; all our life reminds us of mortality. More expedient was a token of life, suggesting the blessing and favor of God. The office of such tokens is to console, not to terrify. So was the sign of the rainbow given, a supplement of the promise.

51. In chapter 8, 21-22, God says in his heart that he repents of that terrible punishment, and promises that he will not repeat it, because the imagination of man's heart is evil from his youth. If he should desire to so punish evil, there would be need of a flood every day. Here he again sends forth his Word to mankind, through an angel, or possibly through the mouth of Noah, promising that no flood shall hereafter come upon the earth. That the promise is repeated so often is evidence of God's endeavor, in loving kindness, to remove man's fear of punishment and to set before him a hope of blessing and utmost mercy.

52. Such consolation Noah and his loved ones required. One who has been humbled by God cannot forget the wound and the pain. Chastening is longer remembered than blessing. Boys are a case in point. The tender mother, having chastised her child with the rod, endeavors to calm him with toys and other allurements, yet the memory of pain lingers, and the child cannot restrain frequent sighs and bitter sobs. How much more difficult for the conscience to accept solace after having felt the wrath of God and the fear of death! So firmly fixed are these in the mind that the soul trembles and fears in spite of gifts and consolations offered.

53. So God here shows his good will in manifold ways and feels singular joy in pouring forth mercy. He is like a mother who pets and caresses her boy until he at last begins to forget his tears and to smile into his mother's face.

54. Hence figures are employed, and words are massed and the subject is presented in a clearer and clearer light, in order to adapt the consolation to the needs of the wretched people who, for an entire year, had been witnesses of the immeasurable wrath of God. They could not be delivered from fear and terror by an occasional word. There was need of repeating the promise with much exposition to dry their tears and to soften their grief. For, though they were saints, they were flesh, even as we are.

55. Likewise we in our day need this consolation. At all times when the elements rage, we may be secure in the thought that the fountains of heaven and the wells of the deep are closed up by the word of God. The rainbow shows itself to this day for the purpose of symbolizing that, henceforth, there shall never be another general flood. And this promise requires, on our part, the faith that we trust God, in his mercy, will never bring another great flood upon us.

C. THE RAINBOW.

1. Can it be assigned to natural causes 56-58.

* What to think of the fiery meteors 59-60.

2. Can it be caused by the position of the clouds 60.

3. The rainbow witnesses of God's wrath and of his goodness 61.

4. Did it exist before the flood?

a. Opinion of those believing it did, and their reasons 62.

b. Luther's opinion that it was a new creation 63.