Genesis 8

Genesis 8:1

V.13-16. In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah’s wife, and three wives of his sons with them, into the ark; they, and every beast after its kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after its kind, and every bird after its kind, every bird of every sort. And, they went in unto Noah and the ark, two and two of all flesh wherein is the breath of life. And they that went in, went in male and female of all flesh, as God commanded him.

55. Here Moses begins to be remarkably verbose. His wordiness hurts tender ears when he so often and apparently without any use repeats the same things. It is not sufficient to say “all birds,” but he names three kinds of birds. Of these, the term zippor is usually said to mean “a sparrow,” but this passage shows clearly that it is a generic term, doubtless so called from the sound, zi, zi. He also names three kinds of beasts. Also, when speaking of the flood itself, he is very wordy, saying that the waters prevailed, that they increased, that they flooded and covered the face of the earth. Finally, when he tells of the effect of this flood, he makes similar repetition: “All flesh expired, died, was destroyed,” etc.

56. But I said above (§37) that Moses repeats these things contrary to his style, in order to force the reader to pause and more diligently learn and meditate upon this great event. We cannot fully comprehend the wrath which destroys, not man alone, but all his possessions. Moses wishes to arouse hardened and heedless sinners by such a consideration of God’s wrath.

57. Hence, these words are not idle, as a shallow and unspiritual reader might judge. They rather challenge us to fear God, and call attention to the present so that, sobered by the thought of such wrath, we may make an earnest beginning in the fear of God, and cease from sin. For not without many tears does Moses appear to have written this account! So utterly is he with eyes and mind absorbed in this horrible spectacle of wrath that he cannot but repeat the same statements again and again. Doubtless he does this with the purpose to thrust such darts of divine fear, so to speak, into the souls of pious readers.

58. It may be well to transport ourselves in thought into the time of the event. What do you think would be our state of mind if we had been put into the ark, if we had seen the waters spreading everywhere with overwhelming force and the wretched human beings perishing without possibility of help? Let us remember that Noah and his sons were also flesh and blood; that is, they were men who, as that person in the comedy (Terence, Heaut. 1: 1, 25) says, thought nothing human was foreign to themselves. They were in the ark for forty days before it was lifted off the earth. In those days were destroyed all the human beings and animals living upon the earth. This calamity they saw with their own eyes; who would doubt that they were violently stirred by the sight?

59. Furthermore, the ark floated upon the waters for one hundred and fifty days, buffeted on all sides by the waves and winds. There was no hope for any harbor, or for any meeting with men. As exiles, therefore, as vanished from the earth, as it were, they were driven here and there by currents and winds. Is it not a miracle that those eight human beings did not die from grief and fear? Truly, we are made of stone if we can read this story with dry eyes.

60. What outcry, sorrow and wailing if from the shore we see a small boat overturned, and human beings miserably perishing! Here, however, not one boat-load, but the entire world of men perish in the waters; a world composed not only of grown persons, but also babes; not only of criminal and wicked ones, but also simple-hearted matrons and virgins. They all perished. Let us believe that Moses told the tale of this calamity with such redundancy of words in order that we might be impelled to give earnest attention to this important event. Noah’s faith was truly of a rare kind, since he consoled himself and his family with the hope of promised seed and dwelt more upon this promise than the destruction of all the rest of the world.

Genesis 8:2

V.13-16. In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah’s wife, and three wives of his sons with them, into the ark; they, and every beast after its kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after its kind, and every bird after its kind, every bird of every sort. And, they went in unto Noah and the ark, two and two of all flesh wherein is the breath of life. And they that went in, went in male and female of all flesh, as God commanded him.

55. Here Moses begins to be remarkably verbose. His wordiness hurts tender ears when he so often and apparently without any use repeats the same things. It is not sufficient to say “all birds,” but he names three kinds of birds. Of these, the term zippor is usually said to mean “a sparrow,” but this passage shows clearly that it is a generic term, doubtless so called from the sound, zi, zi. He also names three kinds of beasts. Also, when speaking of the flood itself, he is very wordy, saying that the waters prevailed, that they increased, that they flooded and covered the face of the earth. Finally, when he tells of the effect of this flood, he makes similar repetition: “All flesh expired, died, was destroyed,” etc.

56. But I said above (§37) that Moses repeats these things contrary to his style, in order to force the reader to pause and more diligently learn and meditate upon this great event. We cannot fully comprehend the wrath which destroys, not man alone, but all his possessions. Moses wishes to arouse hardened and heedless sinners by such a consideration of God’s wrath.

57. Hence, these words are not idle, as a shallow and unspiritual reader might judge. They rather challenge us to fear God, and call attention to the present so that, sobered by the thought of such wrath, we may make an earnest beginning in the fear of God, and cease from sin. For not without many tears does Moses appear to have written this account! So utterly is he with eyes and mind absorbed in this horrible spectacle of wrath that he cannot but repeat the same statements again and again. Doubtless he does this with the purpose to thrust such darts of divine fear, so to speak, into the souls of pious readers.

58. It may be well to transport ourselves in thought into the time of the event. What do you think would be our state of mind if we had been put into the ark, if we had seen the waters spreading everywhere with overwhelming force and the wretched human beings perishing without possibility of help? Let us remember that Noah and his sons were also flesh and blood; that is, they were men who, as that person in the comedy (Terence, Heaut. 1: 1, 25) says, thought nothing human was foreign to themselves. They were in the ark for forty days before it was lifted off the earth. In those days were destroyed all the human beings and animals living upon the earth. This calamity they saw with their own eyes; who would doubt that they were violently stirred by the sight?

59. Furthermore, the ark floated upon the waters for one hundred and fifty days, buffeted on all sides by the waves and winds. There was no hope for any harbor, or for any meeting with men. As exiles, therefore, as vanished from the earth, as it were, they were driven here and there by currents and winds. Is it not a miracle that those eight human beings did not die from grief and fear? Truly, we are made of stone if we can read this story with dry eyes.

60. What outcry, sorrow and wailing if from the shore we see a small boat overturned, and human beings miserably perishing! Here, however, not one boat-load, but the entire world of men perish in the waters; a world composed not only of grown persons, but also babes; not only of criminal and wicked ones, but also simple-hearted matrons and virgins. They all perished. Let us believe that Moses told the tale of this calamity with such redundancy of words in order that we might be impelled to give earnest attention to this important event. Noah’s faith was truly of a rare kind, since he consoled himself and his family with the hope of promised seed and dwelt more upon this promise than the destruction of all the rest of the world.

Genesis 8:3

V.16-24. And Jehovah shut him in. And the flood was forty days upon the earth; and the waters increased, and bare up the ark, and it was lifted up above the earth. And the waters prevailed, and increased greatly upon the earth; and the ark went upon the face of the waters. And the waters prevailed exceedingly upon the earth; and all the high mountains that were under the whole heaven were covered. Fifteen cubits upward did the waters prevail; and the mountains were covered.

And all flesh died that moved upon the earth, both birds, and cattle, and beasts, and every creeping thing that creepeth upon the earth, and every man: all, in whose nostrils was the breath of the spirit of life, of all that was on the dry land, died. And every living thing was destroyed that was upon the face of the ground, both man, and cattle, and creeping things, and birds of the heavens; and they were destroyed from the earth: and Noah only was left, and they that were with him in the ark. And the waters prevailed upon the earth a hundred and fifty days.

61. For forty days the ark stood in some plain. By that time the waters had risen to such an extent that they lifted the ark, which then floated for one hundred and fifty days. A long sea voyage indeed, and one of great mourning and tears. Yet the occupants upheld themselves by faith, not doubting the kindness of God toward them. They had experienced his goodness when building the ark, when preparing the food, when getting ready other things needful for this occasion, and finally when the Lord closed the ark after the flood came in its power.

62. The question arises, how can God be truthful here? He had set man as master over the earth to cultivate and rule it. God did not create the earth to lie waste, but to be inhabited and give its fruits to men. How can we reconcile such purpose of the creator with the fact that he destroyed all mankind except eight souls? I have no doubt that this argument influenced the descendants of Cain as well as the wicked posterity of the righteous generation not to believe Noah when he proclaimed the flood. How can we harmonize God’s promise to Adam and Eve, “You shall rule the earth,” and his words here to Noah, “The water shall overpower all men, and destroy them all.” So the unbelievers decided that Noah’s preaching was wicked and heretical.

63. In like manner the books of the prophets bear witness that the threats of the Assyrian and Babylonish captivity were not believed by the priests and kings, who knew this grand promise: “This is my resting-place forever: here will I dwell; for I have desired it,” Psalms 132,14; and that other, by Isaiah: “Here is my fire, and my hearth-stone,” Isaiah 31,9. To them it was incredible that either the State or the temple should be overthrown by the gentiles. And the Jews, miserable outcast though they be, even to this day hold fast the promise that they are God’s people and heirs of the promises given Abraham and the fathers.

64. Thus is the pope puffed up with the promises given to the Church: “I am with you unto the end of the world,” Matthew 28,20; “I will not leave you desolate,” John 14,18; “I made supplication for thee, that thy faith fail not,” Luke 22,32; and others. Though he sees and feels the wrath of God, yet, caught in these promises, he dreams, and likewise his followers, that his throne and power are secure. Hence the Papists blatantly use the name of the Church to overwhelm us, promising themselves the utmost success, as if they could force God to establish the Church according to their dreams and desires.

65. Fitly, then, do we here raise the question how the flood, by which all mankind perished, agrees with the will of God, who created human nature and gave it the promise and endowment of dominion. The answer to this question will likewise settle the one concerning the Church. It is this: God remains truthful, preserving, ruling and governing his Church though in a manner transcending the observation and understanding of the world. He permits the Roman pontiff and his adherents to think that the pope is the Church. He suffers him to feel secure and to enjoy his dignity and title. But in fact God has excommunicated the pontiff, because he rejects the Word and establishes idolatrous worship.

66. On the other hand, God has chosen for himself another Church, which embraces the Word and flees idolatry, a Church so oppressed and shamefully afflicted that it is not considered a Church but a band of heretics and the devil’s school. Thus Paul writes to the Romans (ch 2,17) that the Jews do not fear God yet they glory in the Law and in God, at the same time denying, blaspheming and offending God. And while the Jews, who take pride in being God’s people, are doing this, God prepares for himself a Church from the gentiles, who truly glory in God and embrace his Word.

67. But who should dare to accuse God of untruthfulness because he preserves the Church in a manner unknown and undesired by man? Of similar nature were the promises concerning the preservation of Jerusalem and the temple. These promises were not violated when that city and temple were laid waste by the Babylonians. For God established another Jerusalem and another temple in the Spirit and by the Word; Jeremiah promised (Jeremiah 29,10-11) that the people should return after seventy years and that then both the temple and the nation should be re-established.

68. As regards the Jews, these were destroyed at that time, but not as regards God who had promised in his Word that they should be rebuilt. The Jews argue correctly that God will not desert the nation and temple; but God keeps his promise in a way foreign to the thought of the Jews, who believed that the nation would not be destroyed because the promise said: “This is my resting-place forever.” God permitted destruction in order to punish the sins of his people, and yet he preserved and protected the Church when the pious were brought back by Cyrus and built the temple.

69. In like manner, dominion over the world was given to man in the beginning of creation. This is taken away in the flood, not forever, but for a time, and that not altogether. Though the greater part of the world perishes, yet man retains his mastery; and this mastery is preserved to mankind, not as represented by a multitude, as the world desired and believed, but by a few persons — eight souls — a thing which seemed incredible to the world.

70. Hence God did not lie; he kept his promise, but not as the world would have had it. He destroyed the sinners and saved the righteous few, which, like a seed, he thereafter multiplied in many ways.

71. The Papists should keep before their eyes this judgment of God. It teaches that neither numbers nor power nor his own promise is allowed to prevent him from punishing the impenitent. Otherwise he would have spared the first world and the offspring of the patriarchs to whom he had granted dominion over the earth. Now he destroys all and saves only eight.

72. Is it wonderful, then, that he deals with the Papists in the same way? Though they boast of rank, dignity, numbers, and power, yet, because they trample the Word of God under foot and rage against it, God will cast them away, choosing for himself another Church, which will humbly obey the Word and accept with open arms the gifts of Christ which the pope’s Church, trusting in its own merits, haughtily spurns.

73. Therefore none should trust in the good things of present possession, though they be promised by the divine Word. We must look to the Word itself and trust in it alone. Those who set the Word aside and put their trust in present things, will not go unscathed in their fall from faith, however much they may boast of power and numbers. This truth is shown by the flood, by the captivity of the Jews and their present misfortune, and by the seven thousand men in the kingdom of Israel.

74. The proof is sufficiently strong, that great numbers do not make a Church. Nor must we trust in holiness of origin, in forefathers, or in the gifts of God which we enjoy. We must look to the Word alone and judge thereby. Those alone who truly embrace the Word will be as immovable forever as Mount Zion. They may be few in number and thoroughly despised by the world, as were Noah and his children. But God, through these few, preserved to man the truth of that promised mastery when he had not even room to set his foot upon the earth.

75. Our enemies, setting aside the Word, make much of number, outward appearance, and persons. But the apostles foretold that the Antichrist will be a respecter of persons, that will rely upon numbers and ancient origin, that he will hate the Word and corrupt God’s promises and that he will kill those who cling to the Word. Shall we, then, consider such people to be the Church?

76. The Church is a daughter born from the Word, not the mother of the Word. Therefore, whoever loses the Word and looks to men instead, ceases to be the Church and lapses into utter blindness; nor will either great numbers or power avail. They who keep the word, as did Noah and his family, are the Church, though they be few in number, even but eight souls. The Papists at this time surpass us in numbers and rank; we not only are cursed, but suffer many things. But we must endure until the judgment, when God will reveal that we are his Church, and the Papists the church of Satan.

77. So, then, we must observe that rule in 1 Sam 16,7, where the Lord says to Samuel: “Look not on his countenance, or on the height of his stature; because I have rejected him: for Jehovah seeth not as man seeth; for man looketh on the outward appearance, but Jehovah looketh on the heart.”

78. Let us not, therefore, give heed to the greatness and might of the pope, who boasts that he is the Church, proclaiming the apostolic succession and the majesty of his person. Let us look to the Word. If the pope embraces it, let us judge him to be the Church; but if he does violence to it, let us judge him to be the slave of Satan.

79. Paul says (1 Corinthians 2,15) that the spiritual person judgeth all things. If I were the only one on the face of the earth to keep the Word, I should be the Church, and rightfully pass judgment upon all the rest of the world that they were not the Church. Our enemies have the office without the Word, and really have nothing. We, on the other hand, have the Word, though we have nothing; yet we have everything through the Word. Therefore, either let the pope, the cardinals and the bishops come over to our side, or let them cease to boast that they are the Church, which they cannot be without the Word, since it is begotten only by the Word.

80. We bear a great load of hatred, being accused of having deserted the ancient Church. The Papists, on the other hand, boast that they have remained true to the Church, and they want to leave everything to the judgment of the Church. But we are accused falsely. To speak the truth, we must say that we departed from the Word when we were still in their Church and now we have returned to the Word and have ceased to be apostates from the Word.

81. Therefore though in their judgment they rob us of the title of the Church, still we retain the Word, and through the Word we have all ornaments of the true Church. For whoever has the Creator of all, must needs also possess the creatures themselves. In this sense Noah remained master of the world, though the waters prevailed, and the earth perished. Though he lost his property, yet, because he retained the Word by which everything was created, it may truly be said he retained everything.

Genesis 8:4

V.16-24. And Jehovah shut him in. And the flood was forty days upon the earth; and the waters increased, and bare up the ark, and it was lifted up above the earth. And the waters prevailed, and increased greatly upon the earth; and the ark went upon the face of the waters. And the waters prevailed exceedingly upon the earth; and all the high mountains that were under the whole heaven were covered. Fifteen cubits upward did the waters prevail; and the mountains were covered.

And all flesh died that moved upon the earth, both birds, and cattle, and beasts, and every creeping thing that creepeth upon the earth, and every man: all, in whose nostrils was the breath of the spirit of life, of all that was on the dry land, died. And every living thing was destroyed that was upon the face of the ground, both man, and cattle, and creeping things, and birds of the heavens; and they were destroyed from the earth: and Noah only was left, and they that were with him in the ark. And the waters prevailed upon the earth a hundred and fifty days.

61. For forty days the ark stood in some plain. By that time the waters had risen to such an extent that they lifted the ark, which then floated for one hundred and fifty days. A long sea voyage indeed, and one of great mourning and tears. Yet the occupants upheld themselves by faith, not doubting the kindness of God toward them. They had experienced his goodness when building the ark, when preparing the food, when getting ready other things needful for this occasion, and finally when the Lord closed the ark after the flood came in its power.

62. The question arises, how can God be truthful here? He had set man as master over the earth to cultivate and rule it. God did not create the earth to lie waste, but to be inhabited and give its fruits to men. How can we reconcile such purpose of the creator with the fact that he destroyed all mankind except eight souls? I have no doubt that this argument influenced the descendants of Cain as well as the wicked posterity of the righteous generation not to believe Noah when he proclaimed the flood. How can we harmonize God’s promise to Adam and Eve, “You shall rule the earth,” and his words here to Noah, “The water shall overpower all men, and destroy them all.” So the unbelievers decided that Noah’s preaching was wicked and heretical.

63. In like manner the books of the prophets bear witness that the threats of the Assyrian and Babylonish captivity were not believed by the priests and kings, who knew this grand promise: “This is my resting-place forever: here will I dwell; for I have desired it,” Psalms 132,14; and that other, by Isaiah: “Here is my fire, and my hearth-stone,” Isaiah 31,9. To them it was incredible that either the State or the temple should be overthrown by the gentiles. And the Jews, miserable outcast though they be, even to this day hold fast the promise that they are God’s people and heirs of the promises given Abraham and the fathers.

64. Thus is the pope puffed up with the promises given to the Church: “I am with you unto the end of the world,” Matthew 28,20; “I will not leave you desolate,” John 14,18; “I made supplication for thee, that thy faith fail not,” Luke 22,32; and others. Though he sees and feels the wrath of God, yet, caught in these promises, he dreams, and likewise his followers, that his throne and power are secure. Hence the Papists blatantly use the name of the Church to overwhelm us, promising themselves the utmost success, as if they could force God to establish the Church according to their dreams and desires.

65. Fitly, then, do we here raise the question how the flood, by which all mankind perished, agrees with the will of God, who created human nature and gave it the promise and endowment of dominion. The answer to this question will likewise settle the one concerning the Church. It is this: God remains truthful, preserving, ruling and governing his Church though in a manner transcending the observation and understanding of the world. He permits the Roman pontiff and his adherents to think that the pope is the Church. He suffers him to feel secure and to enjoy his dignity and title. But in fact God has excommunicated the pontiff, because he rejects the Word and establishes idolatrous worship.

66. On the other hand, God has chosen for himself another Church, which embraces the Word and flees idolatry, a Church so oppressed and shamefully afflicted that it is not considered a Church but a band of heretics and the devil’s school. Thus Paul writes to the Romans (ch 2,17) that the Jews do not fear God yet they glory in the Law and in God, at the same time denying, blaspheming and offending God. And while the Jews, who take pride in being God’s people, are doing this, God prepares for himself a Church from the gentiles, who truly glory in God and embrace his Word.

67. But who should dare to accuse God of untruthfulness because he preserves the Church in a manner unknown and undesired by man? Of similar nature were the promises concerning the preservation of Jerusalem and the temple. These promises were not violated when that city and temple were laid waste by the Babylonians. For God established another Jerusalem and another temple in the Spirit and by the Word; Jeremiah promised (Jeremiah 29,10-11) that the people should return after seventy years and that then both the temple and the nation should be re-established.

68. As regards the Jews, these were destroyed at that time, but not as regards God who had promised in his Word that they should be rebuilt. The Jews argue correctly that God will not desert the nation and temple; but God keeps his promise in a way foreign to the thought of the Jews, who believed that the nation would not be destroyed because the promise said: “This is my resting-place forever.” God permitted destruction in order to punish the sins of his people, and yet he preserved and protected the Church when the pious were brought back by Cyrus and built the temple.

69. In like manner, dominion over the world was given to man in the beginning of creation. This is taken away in the flood, not forever, but for a time, and that not altogether. Though the greater part of the world perishes, yet man retains his mastery; and this mastery is preserved to mankind, not as represented by a multitude, as the world desired and believed, but by a few persons — eight souls — a thing which seemed incredible to the world.

70. Hence God did not lie; he kept his promise, but not as the world would have had it. He destroyed the sinners and saved the righteous few, which, like a seed, he thereafter multiplied in many ways.

71. The Papists should keep before their eyes this judgment of God. It teaches that neither numbers nor power nor his own promise is allowed to prevent him from punishing the impenitent. Otherwise he would have spared the first world and the offspring of the patriarchs to whom he had granted dominion over the earth. Now he destroys all and saves only eight.

72. Is it wonderful, then, that he deals with the Papists in the same way? Though they boast of rank, dignity, numbers, and power, yet, because they trample the Word of God under foot and rage against it, God will cast them away, choosing for himself another Church, which will humbly obey the Word and accept with open arms the gifts of Christ which the pope’s Church, trusting in its own merits, haughtily spurns.

73. Therefore none should trust in the good things of present possession, though they be promised by the divine Word. We must look to the Word itself and trust in it alone. Those who set the Word aside and put their trust in present things, will not go unscathed in their fall from faith, however much they may boast of power and numbers. This truth is shown by the flood, by the captivity of the Jews and their present misfortune, and by the seven thousand men in the kingdom of Israel.

74. The proof is sufficiently strong, that great numbers do not make a Church. Nor must we trust in holiness of origin, in forefathers, or in the gifts of God which we enjoy. We must look to the Word alone and judge thereby. Those alone who truly embrace the Word will be as immovable forever as Mount Zion. They may be few in number and thoroughly despised by the world, as were Noah and his children. But God, through these few, preserved to man the truth of that promised mastery when he had not even room to set his foot upon the earth.

75. Our enemies, setting aside the Word, make much of number, outward appearance, and persons. But the apostles foretold that the Antichrist will be a respecter of persons, that will rely upon numbers and ancient origin, that he will hate the Word and corrupt God’s promises and that he will kill those who cling to the Word. Shall we, then, consider such people to be the Church?

76. The Church is a daughter born from the Word, not the mother of the Word. Therefore, whoever loses the Word and looks to men instead, ceases to be the Church and lapses into utter blindness; nor will either great numbers or power avail. They who keep the word, as did Noah and his family, are the Church, though they be few in number, even but eight souls. The Papists at this time surpass us in numbers and rank; we not only are cursed, but suffer many things. But we must endure until the judgment, when God will reveal that we are his Church, and the Papists the church of Satan.

77. So, then, we must observe that rule in 1 Sam 16,7, where the Lord says to Samuel: “Look not on his countenance, or on the height of his stature; because I have rejected him: for Jehovah seeth not as man seeth; for man looketh on the outward appearance, but Jehovah looketh on the heart.”

78. Let us not, therefore, give heed to the greatness and might of the pope, who boasts that he is the Church, proclaiming the apostolic succession and the majesty of his person. Let us look to the Word. If the pope embraces it, let us judge him to be the Church; but if he does violence to it, let us judge him to be the slave of Satan.

79. Paul says (1 Corinthians 2,15) that the spiritual person judgeth all things. If I were the only one on the face of the earth to keep the Word, I should be the Church, and rightfully pass judgment upon all the rest of the world that they were not the Church. Our enemies have the office without the Word, and really have nothing. We, on the other hand, have the Word, though we have nothing; yet we have everything through the Word. Therefore, either let the pope, the cardinals and the bishops come over to our side, or let them cease to boast that they are the Church, which they cannot be without the Word, since it is begotten only by the Word.

80. We bear a great load of hatred, being accused of having deserted the ancient Church. The Papists, on the other hand, boast that they have remained true to the Church, and they want to leave everything to the judgment of the Church. But we are accused falsely. To speak the truth, we must say that we departed from the Word when we were still in their Church and now we have returned to the Word and have ceased to be apostates from the Word.

81. Therefore though in their judgment they rob us of the title of the Church, still we retain the Word, and through the Word we have all ornaments of the true Church. For whoever has the Creator of all, must needs also possess the creatures themselves. In this sense Noah remained master of the world, though the waters prevailed, and the earth perished. Though he lost his property, yet, because he retained the Word by which everything was created, it may truly be said he retained everything.

Genesis 8:5

V.16-24. And Jehovah shut him in. And the flood was forty days upon the earth; and the waters increased, and bare up the ark, and it was lifted up above the earth. And the waters prevailed, and increased greatly upon the earth; and the ark went upon the face of the waters. And the waters prevailed exceedingly upon the earth; and all the high mountains that were under the whole heaven were covered. Fifteen cubits upward did the waters prevail; and the mountains were covered.

And all flesh died that moved upon the earth, both birds, and cattle, and beasts, and every creeping thing that creepeth upon the earth, and every man: all, in whose nostrils was the breath of the spirit of life, of all that was on the dry land, died. And every living thing was destroyed that was upon the face of the ground, both man, and cattle, and creeping things, and birds of the heavens; and they were destroyed from the earth: and Noah only was left, and they that were with him in the ark. And the waters prevailed upon the earth a hundred and fifty days.

61. For forty days the ark stood in some plain. By that time the waters had risen to such an extent that they lifted the ark, which then floated for one hundred and fifty days. A long sea voyage indeed, and one of great mourning and tears. Yet the occupants upheld themselves by faith, not doubting the kindness of God toward them. They had experienced his goodness when building the ark, when preparing the food, when getting ready other things needful for this occasion, and finally when the Lord closed the ark after the flood came in its power.

62. The question arises, how can God be truthful here? He had set man as master over the earth to cultivate and rule it. God did not create the earth to lie waste, but to be inhabited and give its fruits to men. How can we reconcile such purpose of the creator with the fact that he destroyed all mankind except eight souls? I have no doubt that this argument influenced the descendants of Cain as well as the wicked posterity of the righteous generation not to believe Noah when he proclaimed the flood. How can we harmonize God’s promise to Adam and Eve, “You shall rule the earth,” and his words here to Noah, “The water shall overpower all men, and destroy them all.” So the unbelievers decided that Noah’s preaching was wicked and heretical.

63. In like manner the books of the prophets bear witness that the threats of the Assyrian and Babylonish captivity were not believed by the priests and kings, who knew this grand promise: “This is my resting-place forever: here will I dwell; for I have desired it,” Psalms 132,14; and that other, by Isaiah: “Here is my fire, and my hearth-stone,” Isaiah 31,9. To them it was incredible that either the State or the temple should be overthrown by the gentiles. And the Jews, miserable outcast though they be, even to this day hold fast the promise that they are God’s people and heirs of the promises given Abraham and the fathers.

64. Thus is the pope puffed up with the promises given to the Church: “I am with you unto the end of the world,” Matthew 28,20; “I will not leave you desolate,” John 14,18; “I made supplication for thee, that thy faith fail not,” Luke 22,32; and others. Though he sees and feels the wrath of God, yet, caught in these promises, he dreams, and likewise his followers, that his throne and power are secure. Hence the Papists blatantly use the name of the Church to overwhelm us, promising themselves the utmost success, as if they could force God to establish the Church according to their dreams and desires.

65. Fitly, then, do we here raise the question how the flood, by which all mankind perished, agrees with the will of God, who created human nature and gave it the promise and endowment of dominion. The answer to this question will likewise settle the one concerning the Church. It is this: God remains truthful, preserving, ruling and governing his Church though in a manner transcending the observation and understanding of the world. He permits the Roman pontiff and his adherents to think that the pope is the Church. He suffers him to feel secure and to enjoy his dignity and title. But in fact God has excommunicated the pontiff, because he rejects the Word and establishes idolatrous worship.

66. On the other hand, God has chosen for himself another Church, which embraces the Word and flees idolatry, a Church so oppressed and shamefully afflicted that it is not considered a Church but a band of heretics and the devil’s school. Thus Paul writes to the Romans (ch 2,17) that the Jews do not fear God yet they glory in the Law and in God, at the same time denying, blaspheming and offending God. And while the Jews, who take pride in being God’s people, are doing this, God prepares for himself a Church from the gentiles, who truly glory in God and embrace his Word.

67. But who should dare to accuse God of untruthfulness because he preserves the Church in a manner unknown and undesired by man? Of similar nature were the promises concerning the preservation of Jerusalem and the temple. These promises were not violated when that city and temple were laid waste by the Babylonians. For God established another Jerusalem and another temple in the Spirit and by the Word; Jeremiah promised (Jeremiah 29,10-11) that the people should return after seventy years and that then both the temple and the nation should be re-established.

68. As regards the Jews, these were destroyed at that time, but not as regards God who had promised in his Word that they should be rebuilt. The Jews argue correctly that God will not desert the nation and temple; but God keeps his promise in a way foreign to the thought of the Jews, who believed that the nation would not be destroyed because the promise said: “This is my resting-place forever.” God permitted destruction in order to punish the sins of his people, and yet he preserved and protected the Church when the pious were brought back by Cyrus and built the temple.

69. In like manner, dominion over the world was given to man in the beginning of creation. This is taken away in the flood, not forever, but for a time, and that not altogether. Though the greater part of the world perishes, yet man retains his mastery; and this mastery is preserved to mankind, not as represented by a multitude, as the world desired and believed, but by a few persons — eight souls — a thing which seemed incredible to the world.

70. Hence God did not lie; he kept his promise, but not as the world would have had it. He destroyed the sinners and saved the righteous few, which, like a seed, he thereafter multiplied in many ways.

71. The Papists should keep before their eyes this judgment of God. It teaches that neither numbers nor power nor his own promise is allowed to prevent him from punishing the impenitent. Otherwise he would have spared the first world and the offspring of the patriarchs to whom he had granted dominion over the earth. Now he destroys all and saves only eight.

72. Is it wonderful, then, that he deals with the Papists in the same way? Though they boast of rank, dignity, numbers, and power, yet, because they trample the Word of God under foot and rage against it, God will cast them away, choosing for himself another Church, which will humbly obey the Word and accept with open arms the gifts of Christ which the pope’s Church, trusting in its own merits, haughtily spurns.

73. Therefore none should trust in the good things of present possession, though they be promised by the divine Word. We must look to the Word itself and trust in it alone. Those who set the Word aside and put their trust in present things, will not go unscathed in their fall from faith, however much they may boast of power and numbers. This truth is shown by the flood, by the captivity of the Jews and their present misfortune, and by the seven thousand men in the kingdom of Israel.

74. The proof is sufficiently strong, that great numbers do not make a Church. Nor must we trust in holiness of origin, in forefathers, or in the gifts of God which we enjoy. We must look to the Word alone and judge thereby. Those alone who truly embrace the Word will be as immovable forever as Mount Zion. They may be few in number and thoroughly despised by the world, as were Noah and his children. But God, through these few, preserved to man the truth of that promised mastery when he had not even room to set his foot upon the earth.

75. Our enemies, setting aside the Word, make much of number, outward appearance, and persons. But the apostles foretold that the Antichrist will be a respecter of persons, that will rely upon numbers and ancient origin, that he will hate the Word and corrupt God’s promises and that he will kill those who cling to the Word. Shall we, then, consider such people to be the Church?

76. The Church is a daughter born from the Word, not the mother of the Word. Therefore, whoever loses the Word and looks to men instead, ceases to be the Church and lapses into utter blindness; nor will either great numbers or power avail. They who keep the word, as did Noah and his family, are the Church, though they be few in number, even but eight souls. The Papists at this time surpass us in numbers and rank; we not only are cursed, but suffer many things. But we must endure until the judgment, when God will reveal that we are his Church, and the Papists the church of Satan.

77. So, then, we must observe that rule in 1 Sam 16,7, where the Lord says to Samuel: “Look not on his countenance, or on the height of his stature; because I have rejected him: for Jehovah seeth not as man seeth; for man looketh on the outward appearance, but Jehovah looketh on the heart.”

78. Let us not, therefore, give heed to the greatness and might of the pope, who boasts that he is the Church, proclaiming the apostolic succession and the majesty of his person. Let us look to the Word. If the pope embraces it, let us judge him to be the Church; but if he does violence to it, let us judge him to be the slave of Satan.

79. Paul says (1 Corinthians 2,15) that the spiritual person judgeth all things. If I were the only one on the face of the earth to keep the Word, I should be the Church, and rightfully pass judgment upon all the rest of the world that they were not the Church. Our enemies have the office without the Word, and really have nothing. We, on the other hand, have the Word, though we have nothing; yet we have everything through the Word. Therefore, either let the pope, the cardinals and the bishops come over to our side, or let them cease to boast that they are the Church, which they cannot be without the Word, since it is begotten only by the Word.

80. We bear a great load of hatred, being accused of having deserted the ancient Church. The Papists, on the other hand, boast that they have remained true to the Church, and they want to leave everything to the judgment of the Church. But we are accused falsely. To speak the truth, we must say that we departed from the Word when we were still in their Church and now we have returned to the Word and have ceased to be apostates from the Word.

81. Therefore though in their judgment they rob us of the title of the Church, still we retain the Word, and through the Word we have all ornaments of the true Church. For whoever has the Creator of all, must needs also possess the creatures themselves. In this sense Noah remained master of the world, though the waters prevailed, and the earth perished. Though he lost his property, yet, because he retained the Word by which everything was created, it may truly be said he retained everything.

Genesis 8:6

V.16-24. And Jehovah shut him in. And the flood was forty days upon the earth; and the waters increased, and bare up the ark, and it was lifted up above the earth. And the waters prevailed, and increased greatly upon the earth; and the ark went upon the face of the waters. And the waters prevailed exceedingly upon the earth; and all the high mountains that were under the whole heaven were covered. Fifteen cubits upward did the waters prevail; and the mountains were covered.

And all flesh died that moved upon the earth, both birds, and cattle, and beasts, and every creeping thing that creepeth upon the earth, and every man: all, in whose nostrils was the breath of the spirit of life, of all that was on the dry land, died. And every living thing was destroyed that was upon the face of the ground, both man, and cattle, and creeping things, and birds of the heavens; and they were destroyed from the earth: and Noah only was left, and they that were with him in the ark. And the waters prevailed upon the earth a hundred and fifty days.

61. For forty days the ark stood in some plain. By that time the waters had risen to such an extent that they lifted the ark, which then floated for one hundred and fifty days. A long sea voyage indeed, and one of great mourning and tears. Yet the occupants upheld themselves by faith, not doubting the kindness of God toward them. They had experienced his goodness when building the ark, when preparing the food, when getting ready other things needful for this occasion, and finally when the Lord closed the ark after the flood came in its power.

62. The question arises, how can God be truthful here? He had set man as master over the earth to cultivate and rule it. God did not create the earth to lie waste, but to be inhabited and give its fruits to men. How can we reconcile such purpose of the creator with the fact that he destroyed all mankind except eight souls? I have no doubt that this argument influenced the descendants of Cain as well as the wicked posterity of the righteous generation not to believe Noah when he proclaimed the flood. How can we harmonize God’s promise to Adam and Eve, “You shall rule the earth,” and his words here to Noah, “The water shall overpower all men, and destroy them all.” So the unbelievers decided that Noah’s preaching was wicked and heretical.

63. In like manner the books of the prophets bear witness that the threats of the Assyrian and Babylonish captivity were not believed by the priests and kings, who knew this grand promise: “This is my resting-place forever: here will I dwell; for I have desired it,” Psalms 132,14; and that other, by Isaiah: “Here is my fire, and my hearth-stone,” Isaiah 31,9. To them it was incredible that either the State or the temple should be overthrown by the gentiles. And the Jews, miserable outcast though they be, even to this day hold fast the promise that they are God’s people and heirs of the promises given Abraham and the fathers.

64. Thus is the pope puffed up with the promises given to the Church: “I am with you unto the end of the world,” Matthew 28,20; “I will not leave you desolate,” John 14,18; “I made supplication for thee, that thy faith fail not,” Luke 22,32; and others. Though he sees and feels the wrath of God, yet, caught in these promises, he dreams, and likewise his followers, that his throne and power are secure. Hence the Papists blatantly use the name of the Church to overwhelm us, promising themselves the utmost success, as if they could force God to establish the Church according to their dreams and desires.

65. Fitly, then, do we here raise the question how the flood, by which all mankind perished, agrees with the will of God, who created human nature and gave it the promise and endowment of dominion. The answer to this question will likewise settle the one concerning the Church. It is this: God remains truthful, preserving, ruling and governing his Church though in a manner transcending the observation and understanding of the world. He permits the Roman pontiff and his adherents to think that the pope is the Church. He suffers him to feel secure and to enjoy his dignity and title. But in fact God has excommunicated the pontiff, because he rejects the Word and establishes idolatrous worship.

66. On the other hand, God has chosen for himself another Church, which embraces the Word and flees idolatry, a Church so oppressed and shamefully afflicted that it is not considered a Church but a band of heretics and the devil’s school. Thus Paul writes to the Romans (ch 2,17) that the Jews do not fear God yet they glory in the Law and in God, at the same time denying, blaspheming and offending God. And while the Jews, who take pride in being God’s people, are doing this, God prepares for himself a Church from the gentiles, who truly glory in God and embrace his Word.

67. But who should dare to accuse God of untruthfulness because he preserves the Church in a manner unknown and undesired by man? Of similar nature were the promises concerning the preservation of Jerusalem and the temple. These promises were not violated when that city and temple were laid waste by the Babylonians. For God established another Jerusalem and another temple in the Spirit and by the Word; Jeremiah promised (Jeremiah 29,10-11) that the people should return after seventy years and that then both the temple and the nation should be re-established.

68. As regards the Jews, these were destroyed at that time, but not as regards God who had promised in his Word that they should be rebuilt. The Jews argue correctly that God will not desert the nation and temple; but God keeps his promise in a way foreign to the thought of the Jews, who believed that the nation would not be destroyed because the promise said: “This is my resting-place forever.” God permitted destruction in order to punish the sins of his people, and yet he preserved and protected the Church when the pious were brought back by Cyrus and built the temple.

69. In like manner, dominion over the world was given to man in the beginning of creation. This is taken away in the flood, not forever, but for a time, and that not altogether. Though the greater part of the world perishes, yet man retains his mastery; and this mastery is preserved to mankind, not as represented by a multitude, as the world desired and believed, but by a few persons — eight souls — a thing which seemed incredible to the world.

70. Hence God did not lie; he kept his promise, but not as the world would have had it. He destroyed the sinners and saved the righteous few, which, like a seed, he thereafter multiplied in many ways.

71. The Papists should keep before their eyes this judgment of God. It teaches that neither numbers nor power nor his own promise is allowed to prevent him from punishing the impenitent. Otherwise he would have spared the first world and the offspring of the patriarchs to whom he had granted dominion over the earth. Now he destroys all and saves only eight.

72. Is it wonderful, then, that he deals with the Papists in the same way? Though they boast of rank, dignity, numbers, and power, yet, because they trample the Word of God under foot and rage against it, God will cast them away, choosing for himself another Church, which will humbly obey the Word and accept with open arms the gifts of Christ which the pope’s Church, trusting in its own merits, haughtily spurns.

73. Therefore none should trust in the good things of present possession, though they be promised by the divine Word. We must look to the Word itself and trust in it alone. Those who set the Word aside and put their trust in present things, will not go unscathed in their fall from faith, however much they may boast of power and numbers. This truth is shown by the flood, by the captivity of the Jews and their present misfortune, and by the seven thousand men in the kingdom of Israel.

74. The proof is sufficiently strong, that great numbers do not make a Church. Nor must we trust in holiness of origin, in forefathers, or in the gifts of God which we enjoy. We must look to the Word alone and judge thereby. Those alone who truly embrace the Word will be as immovable forever as Mount Zion. They may be few in number and thoroughly despised by the world, as were Noah and his children. But God, through these few, preserved to man the truth of that promised mastery when he had not even room to set his foot upon the earth.

75. Our enemies, setting aside the Word, make much of number, outward appearance, and persons. But the apostles foretold that the Antichrist will be a respecter of persons, that will rely upon numbers and ancient origin, that he will hate the Word and corrupt God’s promises and that he will kill those who cling to the Word. Shall we, then, consider such people to be the Church?

76. The Church is a daughter born from the Word, not the mother of the Word. Therefore, whoever loses the Word and looks to men instead, ceases to be the Church and lapses into utter blindness; nor will either great numbers or power avail. They who keep the word, as did Noah and his family, are the Church, though they be few in number, even but eight souls. The Papists at this time surpass us in numbers and rank; we not only are cursed, but suffer many things. But we must endure until the judgment, when God will reveal that we are his Church, and the Papists the church of Satan.

77. So, then, we must observe that rule in 1 Sam 16,7, where the Lord says to Samuel: “Look not on his countenance, or on the height of his stature; because I have rejected him: for Jehovah seeth not as man seeth; for man looketh on the outward appearance, but Jehovah looketh on the heart.”

78. Let us not, therefore, give heed to the greatness and might of the pope, who boasts that he is the Church, proclaiming the apostolic succession and the majesty of his person. Let us look to the Word. If the pope embraces it, let us judge him to be the Church; but if he does violence to it, let us judge him to be the slave of Satan.

79. Paul says (1 Corinthians 2,15) that the spiritual person judgeth all things. If I were the only one on the face of the earth to keep the Word, I should be the Church, and rightfully pass judgment upon all the rest of the world that they were not the Church. Our enemies have the office without the Word, and really have nothing. We, on the other hand, have the Word, though we have nothing; yet we have everything through the Word. Therefore, either let the pope, the cardinals and the bishops come over to our side, or let them cease to boast that they are the Church, which they cannot be without the Word, since it is begotten only by the Word.

80. We bear a great load of hatred, being accused of having deserted the ancient Church. The Papists, on the other hand, boast that they have remained true to the Church, and they want to leave everything to the judgment of the Church. But we are accused falsely. To speak the truth, we must say that we departed from the Word when we were still in their Church and now we have returned to the Word and have ceased to be apostates from the Word.

81. Therefore though in their judgment they rob us of the title of the Church, still we retain the Word, and through the Word we have all ornaments of the true Church. For whoever has the Creator of all, must needs also possess the creatures themselves. In this sense Noah remained master of the world, though the waters prevailed, and the earth perished. Though he lost his property, yet, because he retained the Word by which everything was created, it may truly be said he retained everything.

Genesis 8:7

V.16-24. And Jehovah shut him in. And the flood was forty days upon the earth; and the waters increased, and bare up the ark, and it was lifted up above the earth. And the waters prevailed, and increased greatly upon the earth; and the ark went upon the face of the waters. And the waters prevailed exceedingly upon the earth; and all the high mountains that were under the whole heaven were covered. Fifteen cubits upward did the waters prevail; and the mountains were covered.

And all flesh died that moved upon the earth, both birds, and cattle, and beasts, and every creeping thing that creepeth upon the earth, and every man: all, in whose nostrils was the breath of the spirit of life, of all that was on the dry land, died. And every living thing was destroyed that was upon the face of the ground, both man, and cattle, and creeping things, and birds of the heavens; and they were destroyed from the earth: and Noah only was left, and they that were with him in the ark. And the waters prevailed upon the earth a hundred and fifty days.

61. For forty days the ark stood in some plain. By that time the waters had risen to such an extent that they lifted the ark, which then floated for one hundred and fifty days. A long sea voyage indeed, and one of great mourning and tears. Yet the occupants upheld themselves by faith, not doubting the kindness of God toward them. They had experienced his goodness when building the ark, when preparing the food, when getting ready other things needful for this occasion, and finally when the Lord closed the ark after the flood came in its power.

62. The question arises, how can God be truthful here? He had set man as master over the earth to cultivate and rule it. God did not create the earth to lie waste, but to be inhabited and give its fruits to men. How can we reconcile such purpose of the creator with the fact that he destroyed all mankind except eight souls? I have no doubt that this argument influenced the descendants of Cain as well as the wicked posterity of the righteous generation not to believe Noah when he proclaimed the flood. How can we harmonize God’s promise to Adam and Eve, “You shall rule the earth,” and his words here to Noah, “The water shall overpower all men, and destroy them all.” So the unbelievers decided that Noah’s preaching was wicked and heretical.

63. In like manner the books of the prophets bear witness that the threats of the Assyrian and Babylonish captivity were not believed by the priests and kings, who knew this grand promise: “This is my resting-place forever: here will I dwell; for I have desired it,” Psalms 132,14; and that other, by Isaiah: “Here is my fire, and my hearth-stone,” Isaiah 31,9. To them it was incredible that either the State or the temple should be overthrown by the gentiles. And the Jews, miserable outcast though they be, even to this day hold fast the promise that they are God’s people and heirs of the promises given Abraham and the fathers.

64. Thus is the pope puffed up with the promises given to the Church: “I am with you unto the end of the world,” Matthew 28,20; “I will not leave you desolate,” John 14,18; “I made supplication for thee, that thy faith fail not,” Luke 22,32; and others. Though he sees and feels the wrath of God, yet, caught in these promises, he dreams, and likewise his followers, that his throne and power are secure. Hence the Papists blatantly use the name of the Church to overwhelm us, promising themselves the utmost success, as if they could force God to establish the Church according to their dreams and desires.

65. Fitly, then, do we here raise the question how the flood, by which all mankind perished, agrees with the will of God, who created human nature and gave it the promise and endowment of dominion. The answer to this question will likewise settle the one concerning the Church. It is this: God remains truthful, preserving, ruling and governing his Church though in a manner transcending the observation and understanding of the world. He permits the Roman pontiff and his adherents to think that the pope is the Church. He suffers him to feel secure and to enjoy his dignity and title. But in fact God has excommunicated the pontiff, because he rejects the Word and establishes idolatrous worship.

66. On the other hand, God has chosen for himself another Church, which embraces the Word and flees idolatry, a Church so oppressed and shamefully afflicted that it is not considered a Church but a band of heretics and the devil’s school. Thus Paul writes to the Romans (ch 2,17) that the Jews do not fear God yet they glory in the Law and in God, at the same time denying, blaspheming and offending God. And while the Jews, who take pride in being God’s people, are doing this, God prepares for himself a Church from the gentiles, who truly glory in God and embrace his Word.

67. But who should dare to accuse God of untruthfulness because he preserves the Church in a manner unknown and undesired by man? Of similar nature were the promises concerning the preservation of Jerusalem and the temple. These promises were not violated when that city and temple were laid waste by the Babylonians. For God established another Jerusalem and another temple in the Spirit and by the Word; Jeremiah promised (Jeremiah 29,10-11) that the people should return after seventy years and that then both the temple and the nation should be re-established.

68. As regards the Jews, these were destroyed at that time, but not as regards God who had promised in his Word that they should be rebuilt. The Jews argue correctly that God will not desert the nation and temple; but God keeps his promise in a way foreign to the thought of the Jews, who believed that the nation would not be destroyed because the promise said: “This is my resting-place forever.” God permitted destruction in order to punish the sins of his people, and yet he preserved and protected the Church when the pious were brought back by Cyrus and built the temple.

69. In like manner, dominion over the world was given to man in the beginning of creation. This is taken away in the flood, not forever, but for a time, and that not altogether. Though the greater part of the world perishes, yet man retains his mastery; and this mastery is preserved to mankind, not as represented by a multitude, as the world desired and believed, but by a few persons — eight souls — a thing which seemed incredible to the world.

70. Hence God did not lie; he kept his promise, but not as the world would have had it. He destroyed the sinners and saved the righteous few, which, like a seed, he thereafter multiplied in many ways.

71. The Papists should keep before their eyes this judgment of God. It teaches that neither numbers nor power nor his own promise is allowed to prevent him from punishing the impenitent. Otherwise he would have spared the first world and the offspring of the patriarchs to whom he had granted dominion over the earth. Now he destroys all and saves only eight.

72. Is it wonderful, then, that he deals with the Papists in the same way? Though they boast of rank, dignity, numbers, and power, yet, because they trample the Word of God under foot and rage against it, God will cast them away, choosing for himself another Church, which will humbly obey the Word and accept with open arms the gifts of Christ which the pope’s Church, trusting in its own merits, haughtily spurns.

73. Therefore none should trust in the good things of present possession, though they be promised by the divine Word. We must look to the Word itself and trust in it alone. Those who set the Word aside and put their trust in present things, will not go unscathed in their fall from faith, however much they may boast of power and numbers. This truth is shown by the flood, by the captivity of the Jews and their present misfortune, and by the seven thousand men in the kingdom of Israel.

74. The proof is sufficiently strong, that great numbers do not make a Church. Nor must we trust in holiness of origin, in forefathers, or in the gifts of God which we enjoy. We must look to the Word alone and judge thereby. Those alone who truly embrace the Word will be as immovable forever as Mount Zion. They may be few in number and thoroughly despised by the world, as were Noah and his children. But God, through these few, preserved to man the truth of that promised mastery when he had not even room to set his foot upon the earth.

75. Our enemies, setting aside the Word, make much of number, outward appearance, and persons. But the apostles foretold that the Antichrist will be a respecter of persons, that will rely upon numbers and ancient origin, that he will hate the Word and corrupt God’s promises and that he will kill those who cling to the Word. Shall we, then, consider such people to be the Church?

76. The Church is a daughter born from the Word, not the mother of the Word. Therefore, whoever loses the Word and looks to men instead, ceases to be the Church and lapses into utter blindness; nor will either great numbers or power avail. They who keep the word, as did Noah and his family, are the Church, though they be few in number, even but eight souls. The Papists at this time surpass us in numbers and rank; we not only are cursed, but suffer many things. But we must endure until the judgment, when God will reveal that we are his Church, and the Papists the church of Satan.

77. So, then, we must observe that rule in 1 Sam 16,7, where the Lord says to Samuel: “Look not on his countenance, or on the height of his stature; because I have rejected him: for Jehovah seeth not as man seeth; for man looketh on the outward appearance, but Jehovah looketh on the heart.”

78. Let us not, therefore, give heed to the greatness and might of the pope, who boasts that he is the Church, proclaiming the apostolic succession and the majesty of his person. Let us look to the Word. If the pope embraces it, let us judge him to be the Church; but if he does violence to it, let us judge him to be the slave of Satan.

79. Paul says (1 Corinthians 2,15) that the spiritual person judgeth all things. If I were the only one on the face of the earth to keep the Word, I should be the Church, and rightfully pass judgment upon all the rest of the world that they were not the Church. Our enemies have the office without the Word, and really have nothing. We, on the other hand, have the Word, though we have nothing; yet we have everything through the Word. Therefore, either let the pope, the cardinals and the bishops come over to our side, or let them cease to boast that they are the Church, which they cannot be without the Word, since it is begotten only by the Word.

80. We bear a great load of hatred, being accused of having deserted the ancient Church. The Papists, on the other hand, boast that they have remained true to the Church, and they want to leave everything to the judgment of the Church. But we are accused falsely. To speak the truth, we must say that we departed from the Word when we were still in their Church and now we have returned to the Word and have ceased to be apostates from the Word.

81. Therefore though in their judgment they rob us of the title of the Church, still we retain the Word, and through the Word we have all ornaments of the true Church. For whoever has the Creator of all, must needs also possess the creatures themselves. In this sense Noah remained master of the world, though the waters prevailed, and the earth perished. Though he lost his property, yet, because he retained the Word by which everything was created, it may truly be said he retained everything.

Genesis 8:8

V.16-24. And Jehovah shut him in. And the flood was forty days upon the earth; and the waters increased, and bare up the ark, and it was lifted up above the earth. And the waters prevailed, and increased greatly upon the earth; and the ark went upon the face of the waters. And the waters prevailed exceedingly upon the earth; and all the high mountains that were under the whole heaven were covered. Fifteen cubits upward did the waters prevail; and the mountains were covered.

And all flesh died that moved upon the earth, both birds, and cattle, and beasts, and every creeping thing that creepeth upon the earth, and every man: all, in whose nostrils was the breath of the spirit of life, of all that was on the dry land, died. And every living thing was destroyed that was upon the face of the ground, both man, and cattle, and creeping things, and birds of the heavens; and they were destroyed from the earth: and Noah only was left, and they that were with him in the ark. And the waters prevailed upon the earth a hundred and fifty days.

61. For forty days the ark stood in some plain. By that time the waters had risen to such an extent that they lifted the ark, which then floated for one hundred and fifty days. A long sea voyage indeed, and one of great mourning and tears. Yet the occupants upheld themselves by faith, not doubting the kindness of God toward them. They had experienced his goodness when building the ark, when preparing the food, when getting ready other things needful for this occasion, and finally when the Lord closed the ark after the flood came in its power.

62. The question arises, how can God be truthful here? He had set man as master over the earth to cultivate and rule it. God did not create the earth to lie waste, but to be inhabited and give its fruits to men. How can we reconcile such purpose of the creator with the fact that he destroyed all mankind except eight souls? I have no doubt that this argument influenced the descendants of Cain as well as the wicked posterity of the righteous generation not to believe Noah when he proclaimed the flood. How can we harmonize God’s promise to Adam and Eve, “You shall rule the earth,” and his words here to Noah, “The water shall overpower all men, and destroy them all.” So the unbelievers decided that Noah’s preaching was wicked and heretical.

63. In like manner the books of the prophets bear witness that the threats of the Assyrian and Babylonish captivity were not believed by the priests and kings, who knew this grand promise: “This is my resting-place forever: here will I dwell; for I have desired it,” Psalms 132,14; and that other, by Isaiah: “Here is my fire, and my hearth-stone,” Isaiah 31,9. To them it was incredible that either the State or the temple should be overthrown by the gentiles. And the Jews, miserable outcast though they be, even to this day hold fast the promise that they are God’s people and heirs of the promises given Abraham and the fathers.

64. Thus is the pope puffed up with the promises given to the Church: “I am with you unto the end of the world,” Matthew 28,20; “I will not leave you desolate,” John 14,18; “I made supplication for thee, that thy faith fail not,” Luke 22,32; and others. Though he sees and feels the wrath of God, yet, caught in these promises, he dreams, and likewise his followers, that his throne and power are secure. Hence the Papists blatantly use the name of the Church to overwhelm us, promising themselves the utmost success, as if they could force God to establish the Church according to their dreams and desires.

65. Fitly, then, do we here raise the question how the flood, by which all mankind perished, agrees with the will of God, who created human nature and gave it the promise and endowment of dominion. The answer to this question will likewise settle the one concerning the Church. It is this: God remains truthful, preserving, ruling and governing his Church though in a manner transcending the observation and understanding of the world. He permits the Roman pontiff and his adherents to think that the pope is the Church. He suffers him to feel secure and to enjoy his dignity and title. But in fact God has excommunicated the pontiff, because he rejects the Word and establishes idolatrous worship.

66. On the other hand, God has chosen for himself another Church, which embraces the Word and flees idolatry, a Church so oppressed and shamefully afflicted that it is not considered a Church but a band of heretics and the devil’s school. Thus Paul writes to the Romans (ch 2,17) that the Jews do not fear God yet they glory in the Law and in God, at the same time denying, blaspheming and offending God. And while the Jews, who take pride in being God’s people, are doing this, God prepares for himself a Church from the gentiles, who truly glory in God and embrace his Word.

67. But who should dare to accuse God of untruthfulness because he preserves the Church in a manner unknown and undesired by man? Of similar nature were the promises concerning the preservation of Jerusalem and the temple. These promises were not violated when that city and temple were laid waste by the Babylonians. For God established another Jerusalem and another temple in the Spirit and by the Word; Jeremiah promised (Jeremiah 29,10-11) that the people should return after seventy years and that then both the temple and the nation should be re-established.

68. As regards the Jews, these were destroyed at that time, but not as regards God who had promised in his Word that they should be rebuilt. The Jews argue correctly that God will not desert the nation and temple; but God keeps his promise in a way foreign to the thought of the Jews, who believed that the nation would not be destroyed because the promise said: “This is my resting-place forever.” God permitted destruction in order to punish the sins of his people, and yet he preserved and protected the Church when the pious were brought back by Cyrus and built the temple.

69. In like manner, dominion over the world was given to man in the beginning of creation. This is taken away in the flood, not forever, but for a time, and that not altogether. Though the greater part of the world perishes, yet man retains his mastery; and this mastery is preserved to mankind, not as represented by a multitude, as the world desired and believed, but by a few persons — eight souls — a thing which seemed incredible to the world.

70. Hence God did not lie; he kept his promise, but not as the world would have had it. He destroyed the sinners and saved the righteous few, which, like a seed, he thereafter multiplied in many ways.

71. The Papists should keep before their eyes this judgment of God. It teaches that neither numbers nor power nor his own promise is allowed to prevent him from punishing the impenitent. Otherwise he would have spared the first world and the offspring of the patriarchs to whom he had granted dominion over the earth. Now he destroys all and saves only eight.

72. Is it wonderful, then, that he deals with the Papists in the same way? Though they boast of rank, dignity, numbers, and power, yet, because they trample the Word of God under foot and rage against it, God will cast them away, choosing for himself another Church, which will humbly obey the Word and accept with open arms the gifts of Christ which the pope’s Church, trusting in its own merits, haughtily spurns.

73. Therefore none should trust in the good things of present possession, though they be promised by the divine Word. We must look to the Word itself and trust in it alone. Those who set the Word aside and put their trust in present things, will not go unscathed in their fall from faith, however much they may boast of power and numbers. This truth is shown by the flood, by the captivity of the Jews and their present misfortune, and by the seven thousand men in the kingdom of Israel.

74. The proof is sufficiently strong, that great numbers do not make a Church. Nor must we trust in holiness of origin, in forefathers, or in the gifts of God which we enjoy. We must look to the Word alone and judge thereby. Those alone who truly embrace the Word will be as immovable forever as Mount Zion. They may be few in number and thoroughly despised by the world, as were Noah and his children. But God, through these few, preserved to man the truth of that promised mastery when he had not even room to set his foot upon the earth.

75. Our enemies, setting aside the Word, make much of number, outward appearance, and persons. But the apostles foretold that the Antichrist will be a respecter of persons, that will rely upon numbers and ancient origin, that he will hate the Word and corrupt God’s promises and that he will kill those who cling to the Word. Shall we, then, consider such people to be the Church?

76. The Church is a daughter born from the Word, not the mother of the Word. Therefore, whoever loses the Word and looks to men instead, ceases to be the Church and lapses into utter blindness; nor will either great numbers or power avail. They who keep the word, as did Noah and his family, are the Church, though they be few in number, even but eight souls. The Papists at this time surpass us in numbers and rank; we not only are cursed, but suffer many things. But we must endure until the judgment, when God will reveal that we are his Church, and the Papists the church of Satan.

77. So, then, we must observe that rule in 1 Sam 16,7, where the Lord says to Samuel: “Look not on his countenance, or on the height of his stature; because I have rejected him: for Jehovah seeth not as man seeth; for man looketh on the outward appearance, but Jehovah looketh on the heart.”

78. Let us not, therefore, give heed to the greatness and might of the pope, who boasts that he is the Church, proclaiming the apostolic succession and the majesty of his person. Let us look to the Word. If the pope embraces it, let us judge him to be the Church; but if he does violence to it, let us judge him to be the slave of Satan.

79. Paul says (1 Corinthians 2,15) that the spiritual person judgeth all things. If I were the only one on the face of the earth to keep the Word, I should be the Church, and rightfully pass judgment upon all the rest of the world that they were not the Church. Our enemies have the office without the Word, and really have nothing. We, on the other hand, have the Word, though we have nothing; yet we have everything through the Word. Therefore, either let the pope, the cardinals and the bishops come over to our side, or let them cease to boast that they are the Church, which they cannot be without the Word, since it is begotten only by the Word.

80. We bear a great load of hatred, being accused of having deserted the ancient Church. The Papists, on the other hand, boast that they have remained true to the Church, and they want to leave everything to the judgment of the Church. But we are accused falsely. To speak the truth, we must say that we departed from the Word when we were still in their Church and now we have returned to the Word and have ceased to be apostates from the Word.

81. Therefore though in their judgment they rob us of the title of the Church, still we retain the Word, and through the Word we have all ornaments of the true Church. For whoever has the Creator of all, must needs also possess the creatures themselves. In this sense Noah remained master of the world, though the waters prevailed, and the earth perished. Though he lost his property, yet, because he retained the Word by which everything was created, it may truly be said he retained everything.

Genesis 8:9

V.16-24. And Jehovah shut him in. And the flood was forty days upon the earth; and the waters increased, and bare up the ark, and it was lifted up above the earth. And the waters prevailed, and increased greatly upon the earth; and the ark went upon the face of the waters. And the waters prevailed exceedingly upon the earth; and all the high mountains that were under the whole heaven were covered. Fifteen cubits upward did the waters prevail; and the mountains were covered.

And all flesh died that moved upon the earth, both birds, and cattle, and beasts, and every creeping thing that creepeth upon the earth, and every man: all, in whose nostrils was the breath of the spirit of life, of all that was on the dry land, died. And every living thing was destroyed that was upon the face of the ground, both man, and cattle, and creeping things, and birds of the heavens; and they were destroyed from the earth: and Noah only was left, and they that were with him in the ark. And the waters prevailed upon the earth a hundred and fifty days.

61. For forty days the ark stood in some plain. By that time the waters had risen to such an extent that they lifted the ark, which then floated for one hundred and fifty days. A long sea voyage indeed, and one of great mourning and tears. Yet the occupants upheld themselves by faith, not doubting the kindness of God toward them. They had experienced his goodness when building the ark, when preparing the food, when getting ready other things needful for this occasion, and finally when the Lord closed the ark after the flood came in its power.

62. The question arises, how can God be truthful here? He had set man as master over the earth to cultivate and rule it. God did not create the earth to lie waste, but to be inhabited and give its fruits to men. How can we reconcile such purpose of the creator with the fact that he destroyed all mankind except eight souls? I have no doubt that this argument influenced the descendants of Cain as well as the wicked posterity of the righteous generation not to believe Noah when he proclaimed the flood. How can we harmonize God’s promise to Adam and Eve, “You shall rule the earth,” and his words here to Noah, “The water shall overpower all men, and destroy them all.” So the unbelievers decided that Noah’s preaching was wicked and heretical.

63. In like manner the books of the prophets bear witness that the threats of the Assyrian and Babylonish captivity were not believed by the priests and kings, who knew this grand promise: “This is my resting-place forever: here will I dwell; for I have desired it,” Psalms 132,14; and that other, by Isaiah: “Here is my fire, and my hearth-stone,” Isaiah 31,9. To them it was incredible that either the State or the temple should be overthrown by the gentiles. And the Jews, miserable outcast though they be, even to this day hold fast the promise that they are God’s people and heirs of the promises given Abraham and the fathers.

64. Thus is the pope puffed up with the promises given to the Church: “I am with you unto the end of the world,” Matthew 28,20; “I will not leave you desolate,” John 14,18; “I made supplication for thee, that thy faith fail not,” Luke 22,32; and others. Though he sees and feels the wrath of God, yet, caught in these promises, he dreams, and likewise his followers, that his throne and power are secure. Hence the Papists blatantly use the name of the Church to overwhelm us, promising themselves the utmost success, as if they could force God to establish the Church according to their dreams and desires.

65. Fitly, then, do we here raise the question how the flood, by which all mankind perished, agrees with the will of God, who created human nature and gave it the promise and endowment of dominion. The answer to this question will likewise settle the one concerning the Church. It is this: God remains truthful, preserving, ruling and governing his Church though in a manner transcending the observation and understanding of the world. He permits the Roman pontiff and his adherents to think that the pope is the Church. He suffers him to feel secure and to enjoy his dignity and title. But in fact God has excommunicated the pontiff, because he rejects the Word and establishes idolatrous worship.

66. On the other hand, God has chosen for himself another Church, which embraces the Word and flees idolatry, a Church so oppressed and shamefully afflicted that it is not considered a Church but a band of heretics and the devil’s school. Thus Paul writes to the Romans (ch 2,17) that the Jews do not fear God yet they glory in the Law and in God, at the same time denying, blaspheming and offending God. And while the Jews, who take pride in being God’s people, are doing this, God prepares for himself a Church from the gentiles, who truly glory in God and embrace his Word.

67. But who should dare to accuse God of untruthfulness because he preserves the Church in a manner unknown and undesired by man? Of similar nature were the promises concerning the preservation of Jerusalem and the temple. These promises were not violated when that city and temple were laid waste by the Babylonians. For God established another Jerusalem and another temple in the Spirit and by the Word; Jeremiah promised (Jeremiah 29,10-11) that the people should return after seventy years and that then both the temple and the nation should be re-established.

68. As regards the Jews, these were destroyed at that time, but not as regards God who had promised in his Word that they should be rebuilt. The Jews argue correctly that God will not desert the nation and temple; but God keeps his promise in a way foreign to the thought of the Jews, who believed that the nation would not be destroyed because the promise said: “This is my resting-place forever.” God permitted destruction in order to punish the sins of his people, and yet he preserved and protected the Church when the pious were brought back by Cyrus and built the temple.

69. In like manner, dominion over the world was given to man in the beginning of creation. This is taken away in the flood, not forever, but for a time, and that not altogether. Though the greater part of the world perishes, yet man retains his mastery; and this mastery is preserved to mankind, not as represented by a multitude, as the world desired and believed, but by a few persons — eight souls — a thing which seemed incredible to the world.

70. Hence God did not lie; he kept his promise, but not as the world would have had it. He destroyed the sinners and saved the righteous few, which, like a seed, he thereafter multiplied in many ways.

71. The Papists should keep before their eyes this judgment of God. It teaches that neither numbers nor power nor his own promise is allowed to prevent him from punishing the impenitent. Otherwise he would have spared the first world and the offspring of the patriarchs to whom he had granted dominion over the earth. Now he destroys all and saves only eight.

72. Is it wonderful, then, that he deals with the Papists in the same way? Though they boast of rank, dignity, numbers, and power, yet, because they trample the Word of God under foot and rage against it, God will cast them away, choosing for himself another Church, which will humbly obey the Word and accept with open arms the gifts of Christ which the pope’s Church, trusting in its own merits, haughtily spurns.

73. Therefore none should trust in the good things of present possession, though they be promised by the divine Word. We must look to the Word itself and trust in it alone. Those who set the Word aside and put their trust in present things, will not go unscathed in their fall from faith, however much they may boast of power and numbers. This truth is shown by the flood, by the captivity of the Jews and their present misfortune, and by the seven thousand men in the kingdom of Israel.

74. The proof is sufficiently strong, that great numbers do not make a Church. Nor must we trust in holiness of origin, in forefathers, or in the gifts of God which we enjoy. We must look to the Word alone and judge thereby. Those alone who truly embrace the Word will be as immovable forever as Mount Zion. They may be few in number and thoroughly despised by the world, as were Noah and his children. But God, through these few, preserved to man the truth of that promised mastery when he had not even room to set his foot upon the earth.

75. Our enemies, setting aside the Word, make much of number, outward appearance, and persons. But the apostles foretold that the Antichrist will be a respecter of persons, that will rely upon numbers and ancient origin, that he will hate the Word and corrupt God’s promises and that he will kill those who cling to the Word. Shall we, then, consider such people to be the Church?

76. The Church is a daughter born from the Word, not the mother of the Word. Therefore, whoever loses the Word and looks to men instead, ceases to be the Church and lapses into utter blindness; nor will either great numbers or power avail. They who keep the word, as did Noah and his family, are the Church, though they be few in number, even but eight souls. The Papists at this time surpass us in numbers and rank; we not only are cursed, but suffer many things. But we must endure until the judgment, when God will reveal that we are his Church, and the Papists the church of Satan.

77. So, then, we must observe that rule in 1 Sam 16,7, where the Lord says to Samuel: “Look not on his countenance, or on the height of his stature; because I have rejected him: for Jehovah seeth not as man seeth; for man looketh on the outward appearance, but Jehovah looketh on the heart.”

78. Let us not, therefore, give heed to the greatness and might of the pope, who boasts that he is the Church, proclaiming the apostolic succession and the majesty of his person. Let us look to the Word. If the pope embraces it, let us judge him to be the Church; but if he does violence to it, let us judge him to be the slave of Satan.

79. Paul says (1 Corinthians 2,15) that the spiritual person judgeth all things. If I were the only one on the face of the earth to keep the Word, I should be the Church, and rightfully pass judgment upon all the rest of the world that they were not the Church. Our enemies have the office without the Word, and really have nothing. We, on the other hand, have the Word, though we have nothing; yet we have everything through the Word. Therefore, either let the pope, the cardinals and the bishops come over to our side, or let them cease to boast that they are the Church, which they cannot be without the Word, since it is begotten only by the Word.

80. We bear a great load of hatred, being accused of having deserted the ancient Church. The Papists, on the other hand, boast that they have remained true to the Church, and they want to leave everything to the judgment of the Church. But we are accused falsely. To speak the truth, we must say that we departed from the Word when we were still in their Church and now we have returned to the Word and have ceased to be apostates from the Word.

81. Therefore though in their judgment they rob us of the title of the Church, still we retain the Word, and through the Word we have all ornaments of the true Church. For whoever has the Creator of all, must needs also possess the creatures themselves. In this sense Noah remained master of the world, though the waters prevailed, and the earth perished. Though he lost his property, yet, because he retained the Word by which everything was created, it may truly be said he retained everything.

Genesis 8:10

V.16-24. And Jehovah shut him in. And the flood was forty days upon the earth; and the waters increased, and bare up the ark, and it was lifted up above the earth. And the waters prevailed, and increased greatly upon the earth; and the ark went upon the face of the waters. And the waters prevailed exceedingly upon the earth; and all the high mountains that were under the whole heaven were covered. Fifteen cubits upward did the waters prevail; and the mountains were covered.

And all flesh died that moved upon the earth, both birds, and cattle, and beasts, and every creeping thing that creepeth upon the earth, and every man: all, in whose nostrils was the breath of the spirit of life, of all that was on the dry land, died. And every living thing was destroyed that was upon the face of the ground, both man, and cattle, and creeping things, and birds of the heavens; and they were destroyed from the earth: and Noah only was left, and they that were with him in the ark. And the waters prevailed upon the earth a hundred and fifty days.

61. For forty days the ark stood in some plain. By that time the waters had risen to such an extent that they lifted the ark, which then floated for one hundred and fifty days. A long sea voyage indeed, and one of great mourning and tears. Yet the occupants upheld themselves by faith, not doubting the kindness of God toward them. They had experienced his goodness when building the ark, when preparing the food, when getting ready other things needful for this occasion, and finally when the Lord closed the ark after the flood came in its power.

62. The question arises, how can God be truthful here? He had set man as master over the earth to cultivate and rule it. God did not create the earth to lie waste, but to be inhabited and give its fruits to men. How can we reconcile such purpose of the creator with the fact that he destroyed all mankind except eight souls? I have no doubt that this argument influenced the descendants of Cain as well as the wicked posterity of the righteous generation not to believe Noah when he proclaimed the flood. How can we harmonize God’s promise to Adam and Eve, “You shall rule the earth,” and his words here to Noah, “The water shall overpower all men, and destroy them all.” So the unbelievers decided that Noah’s preaching was wicked and heretical.

63. In like manner the books of the prophets bear witness that the threats of the Assyrian and Babylonish captivity were not believed by the priests and kings, who knew this grand promise: “This is my resting-place forever: here will I dwell; for I have desired it,” Psalms 132,14; and that other, by Isaiah: “Here is my fire, and my hearth-stone,” Isaiah 31,9. To them it was incredible that either the State or the temple should be overthrown by the gentiles. And the Jews, miserable outcast though they be, even to this day hold fast the promise that they are God’s people and heirs of the promises given Abraham and the fathers.

64. Thus is the pope puffed up with the promises given to the Church: “I am with you unto the end of the world,” Matthew 28,20; “I will not leave you desolate,” John 14,18; “I made supplication for thee, that thy faith fail not,” Luke 22,32; and others. Though he sees and feels the wrath of God, yet, caught in these promises, he dreams, and likewise his followers, that his throne and power are secure. Hence the Papists blatantly use the name of the Church to overwhelm us, promising themselves the utmost success, as if they could force God to establish the Church according to their dreams and desires.

65. Fitly, then, do we here raise the question how the flood, by which all mankind perished, agrees with the will of God, who created human nature and gave it the promise and endowment of dominion. The answer to this question will likewise settle the one concerning the Church. It is this: God remains truthful, preserving, ruling and governing his Church though in a manner transcending the observation and understanding of the world. He permits the Roman pontiff and his adherents to think that the pope is the Church. He suffers him to feel secure and to enjoy his dignity and title. But in fact God has excommunicated the pontiff, because he rejects the Word and establishes idolatrous worship.

66. On the other hand, God has chosen for himself another Church, which embraces the Word and flees idolatry, a Church so oppressed and shamefully afflicted that it is not considered a Church but a band of heretics and the devil’s school. Thus Paul writes to the Romans (ch 2,17) that the Jews do not fear God yet they glory in the Law and in God, at the same time denying, blaspheming and offending God. And while the Jews, who take pride in being God’s people, are doing this, God prepares for himself a Church from the gentiles, who truly glory in God and embrace his Word.

67. But who should dare to accuse God of untruthfulness because he preserves the Church in a manner unknown and undesired by man? Of similar nature were the promises concerning the preservation of Jerusalem and the temple. These promises were not violated when that city and temple were laid waste by the Babylonians. For God established another Jerusalem and another temple in the Spirit and by the Word; Jeremiah promised (Jeremiah 29,10-11) that the people should return after seventy years and that then both the temple and the nation should be re-established.

68. As regards the Jews, these were destroyed at that time, but not as regards God who had promised in his Word that they should be rebuilt. The Jews argue correctly that God will not desert the nation and temple; but God keeps his promise in a way foreign to the thought of the Jews, who believed that the nation would not be destroyed because the promise said: “This is my resting-place forever.” God permitted destruction in order to punish the sins of his people, and yet he preserved and protected the Church when the pious were brought back by Cyrus and built the temple.

69. In like manner, dominion over the world was given to man in the beginning of creation. This is taken away in the flood, not forever, but for a time, and that not altogether. Though the greater part of the world perishes, yet man retains his mastery; and this mastery is preserved to mankind, not as represented by a multitude, as the world desired and believed, but by a few persons — eight souls — a thing which seemed incredible to the world.

70. Hence God did not lie; he kept his promise, but not as the world would have had it. He destroyed the sinners and saved the righteous few, which, like a seed, he thereafter multiplied in many ways.

71. The Papists should keep before their eyes this judgment of God. It teaches that neither numbers nor power nor his own promise is allowed to prevent him from punishing the impenitent. Otherwise he would have spared the first world and the offspring of the patriarchs to whom he had granted dominion over the earth. Now he destroys all and saves only eight.

72. Is it wonderful, then, that he deals with the Papists in the same way? Though they boast of rank, dignity, numbers, and power, yet, because they trample the Word of God under foot and rage against it, God will cast them away, choosing for himself another Church, which will humbly obey the Word and accept with open arms the gifts of Christ which the pope’s Church, trusting in its own merits, haughtily spurns.

73. Therefore none should trust in the good things of present possession, though they be promised by the divine Word. We must look to the Word itself and trust in it alone. Those who set the Word aside and put their trust in present things, will not go unscathed in their fall from faith, however much they may boast of power and numbers. This truth is shown by the flood, by the captivity of the Jews and their present misfortune, and by the seven thousand men in the kingdom of Israel.

74. The proof is sufficiently strong, that great numbers do not make a Church. Nor must we trust in holiness of origin, in forefathers, or in the gifts of God which we enjoy. We must look to the Word alone and judge thereby. Those alone who truly embrace the Word will be as immovable forever as Mount Zion. They may be few in number and thoroughly despised by the world, as were Noah and his children. But God, through these few, preserved to man the truth of that promised mastery when he had not even room to set his foot upon the earth.

75. Our enemies, setting aside the Word, make much of number, outward appearance, and persons. But the apostles foretold that the Antichrist will be a respecter of persons, that will rely upon numbers and ancient origin, that he will hate the Word and corrupt God’s promises and that he will kill those who cling to the Word. Shall we, then, consider such people to be the Church?

76. The Church is a daughter born from the Word, not the mother of the Word. Therefore, whoever loses the Word and looks to men instead, ceases to be the Church and lapses into utter blindness; nor will either great numbers or power avail. They who keep the word, as did Noah and his family, are the Church, though they be few in number, even but eight souls. The Papists at this time surpass us in numbers and rank; we not only are cursed, but suffer many things. But we must endure until the judgment, when God will reveal that we are his Church, and the Papists the church of Satan.

77. So, then, we must observe that rule in 1 Sam 16,7, where the Lord says to Samuel: “Look not on his countenance, or on the height of his stature; because I have rejected him: for Jehovah seeth not as man seeth; for man looketh on the outward appearance, but Jehovah looketh on the heart.”

78. Let us not, therefore, give heed to the greatness and might of the pope, who boasts that he is the Church, proclaiming the apostolic succession and the majesty of his person. Let us look to the Word. If the pope embraces it, let us judge him to be the Church; but if he does violence to it, let us judge him to be the slave of Satan.

79. Paul says (1 Corinthians 2,15) that the spiritual person judgeth all things. If I were the only one on the face of the earth to keep the Word, I should be the Church, and rightfully pass judgment upon all the rest of the world that they were not the Church. Our enemies have the office without the Word, and really have nothing. We, on the other hand, have the Word, though we have nothing; yet we have everything through the Word. Therefore, either let the pope, the cardinals and the bishops come over to our side, or let them cease to boast that they are the Church, which they cannot be without the Word, since it is begotten only by the Word.

80. We bear a great load of hatred, being accused of having deserted the ancient Church. The Papists, on the other hand, boast that they have remained true to the Church, and they want to leave everything to the judgment of the Church. But we are accused falsely. To speak the truth, we must say that we departed from the Word when we were still in their Church and now we have returned to the Word and have ceased to be apostates from the Word.

81. Therefore though in their judgment they rob us of the title of the Church, still we retain the Word, and through the Word we have all ornaments of the true Church. For whoever has the Creator of all, must needs also possess the creatures themselves. In this sense Noah remained master of the world, though the waters prevailed, and the earth perished. Though he lost his property, yet, because he retained the Word by which everything was created, it may truly be said he retained everything.

Genesis 8:12

CHAPTER VIII.

I. NOAH IN ARK — FLOOD ABATES.

A. NOAH’S CONDITION IN THE ARK.

V.1a. And God remembered Noah, and all the beasts, and all the cattle that were with him in the ark.

1. When that horrible wrath had exhausted itself, and all flesh with the earth had been destroyed, the promise made by God to Noah and his sons, that they were to be the seed of the human race, began to be realized. No doubt this promise was to them an object of eager expectation. No life is so hedged about with difficulties as that of faith. This was the life lived by Noah and his sons, whom we see absolutely depending upon the heavens for support. The earth was covered with water. Bottom on which to stand there was none. It was the word of promise that upheld them, as they drifted in this welter of waters.

2. When the flesh is free from danger, it holds faith in contempt, as the claims of the Papists show. It loves showy and toilsome tasks; in these it sweats. But behold Noah, on all sides surrounded by waters, yet not overwhelmed! Surely it is not works that sustain him but faith in God’s mercy extended through the word of promise.

3. The difficulty besetting Noah is hinted at in the words: “God remembered.” Moses thus intimates that Noah had been tossed on the water so long that God seemed to have forgotten him altogether. They who pass through such a mental strain, when the rays of divine grace are gone and they sit in darkness or are forgotten by God, find by experience that it is far more difficult to live in the Word or by faith alone than to be a hermit or a Carthusian monk.

4. Hence, it is not a meaningless expression when the Holy Spirit says that “God remembered Noah.” He means that from the day Noah entered the ark, no word was spoken, nothing was revealed to him; that he saw no ray of divine grace shining, but merely clung to the promise which he had accepted, while in the meantime the waters and waves raged as if God had certainly forgotten. The same danger beset his children and also the cattle and all the other animals throughout the one hundred and fifty days they were in the ark. And though the holy seed by the aid of the conquering Spirit overcame those difficulties, the victory was not won without vexation of the flesh, tears and stupendous fear, felt, in my opinion, even by the brutes.

5. Thus a twofold danger beset them. The universal flood which swallowed up all mankind could not vanish without stupendous grief to the righteous, particularly as they saw themselves reduced to so small a number. Further, it was a serious matter to be buffeted by the waters for almost half a year without any consolation from God.

6. The expression used by Moses, “God remembered Noah,” must not be short of its meaning by calling it a rhetorical figure, signifying that God acted after the manner of one who had forgotten Noah, whereas God cannot in truth forget his saints. A mere master of rhetoric, indeed, does not know what it means to live in such a state as to feel that God has forgotten him. Only the most perfect saints understand that, and can in faith bear, so to speak, a God who forgets. Therefore the Psalms and all the Scriptures are filled with complaints of this nature, in which God is called upon to arise, to open his eyes, to hear, to awaken.

7. Monks possessed of a higher degree of experience, at times underwent this temptation and called it a suspension of grace. The latter may be experienced also in temptations of a slighter nature. The flame of lust found in young people is altogether unbearable unless it is held in check by the Word of God and the Holy Spirit. Similarly, at a more mature age, impatience and the desire for revenge can nowise be overcome unless God tears them from the soul. How much more liable is the soul to fall into the darkness of despair, or into ensnaring predestinarian tenets, when more severe temptations beset us and the suspension of grace is felt.

8. Hence this expression is not to be passed by as a mere rhetorical ornament, according to the interpretation of the rabbis. It is intended rather to portray the state of soul which feels despair coming on amid unutterable groanings of heart, with just a spark of faith left to wrest victory from the flesh. In the same way that Paul suffered from Satan’s messenger, we may believe that Noah felt himself stabbed in the heart, and that he often argued thus within himself: Dost thou believe that thou alone art so beloved of God? Dost thou believe that thou will be kept safe to the end, when waters are boundless, and those immense clouds seem to be inexhaustible?

9. When, then, such broodings found their way also into the weak souls of the women, what cries, wails and tears may we surmise to have been the result? Almost overcome by sadness and grief, he was forced to lift up and comfort those with the cheer his own heart did not feel.

10. It was, therefore, no jest or frolic for them to live so long locked up within the ark, to see the endless downpour of rain and to be carried to and fro floating upon the waves. This was the experience of having been forgotten by God which Moses implies when he says that God at last remembered Noah and his sons.

11. Though the occupants of the ark overcame this feeling by faith, they did not do so without great vexation of the flesh; just as a young man who leads a chaste life overcomes lust, but surely not without the greatest vexation and trouble. In this instance, where the trial was greater, where all evidence was at variance with the fact that God was gracious and mindful of them, they indeed triumphed, but not without fearful tribulation. For the flesh, weak in itself, can bear nothing less patiently than the thought of a God who has forgotten. Human nature is prone to be puffed up and haughty when God remembers it, when he vouchsafes success and favor. Is it a wonder, then, that we become broken in spirit and desperate when God seems to have cast us away and everything goes against us?

12. Let us remember that this story sets before us an example of faith, of endurance, and of patience, to the end that, having the divine promise, we should not only learn to believe it, but should also consider that we are in need of endurance. Endurance is not maintained without a great struggle, and Christ calls upon us, in the New Testament, to acquire it when he says: “He that endureth to the end, the same shall be saved,” Matthew 24,13.

13. This is the reason why God hides for a time, as it were, seeming to have forgotten us, suspending his grace, as they say in the schools. As in this temptation not only the spirit but also the flesh is afflicted, so afterward, when he again begins to remember us, the perception of grace which during the trial was evident only to the spirit and most faintly at that, is extended to the flesh also.

14. Hence, the word “remembered” indicates that great sadness beset both man and beast during the entire time of the flood. It must have been by dint of great patience and extraordinary courage that Noah and the others bore this lapse from God’s memory, which is simply unbearable to the flesh without the spirit even in slight trials. True, God always remembers his own, even when he seems to have forsaken them; but Moses indicates that he remembered his people here in a visible way, by a sign, and by openly fulfilling what he had previously promised through the Word and the Spirit. This is the most important passage in this chapter.

B. Waters Abate.

V.1b-3. And God made a wind to pass over the earth, and the waters assuaged; the fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained; and the waters returned from off the earth continually; and after the end of a hundred and fifty days the waters decreased.

15. Moses said above (ch 7,11-12) that the deluge raged in three different ways; for not only were the fountains of the great deep broken up and the windows of heaven opened, but also the rain descended. When these forces ceased on the one hundred and fiftieth day, quiet was once more in evidence and the fact that God remembered, and Noah with his sons and their wives, as also the animals, was refreshed after terror so great and continuous. If a storm of two days duration causes seafarers to despair, how much more distressing was that tossing about for half a year!

16. The question here arises, how the wind was made to pass over the earth, which as yet was entirely covered with water. It is nothing new that winds have the power to dry, especially those from the east, called by our countrymen “hohle winde,” and by Virgil “parching winds,” from the drouth which they bring upon the earth. These are mentioned also by Hosea 13,15. The explanation, accordingly, is simple. Moses says that the wind was made to pass over the earth, that is, over the surface of the waters, for such a length of time that at last, the waters being dried up, the earth again appeared. So, in Exodus, a burning wind is said to have dried up the Red Sea. Now, God might have accomplished this without any wind, yet he habitually employs a natural means to attain his purposes.

17. Up to this time Noah had lived in darkness, seeing nothing but the waters rolling and raging in a terrifying volume. Now the delicious light of the sun bursts forth once more, and the winds cease to roar from all points of the compass. Only the east wind, calculated to reduce the waters, is blowing, and gradually it takes away the stagnant flood. Other means also are effective; the ocean no longer hurls its waves upon the land, but takes back the waters which it had spewed forth, and the floodgates of heaven are closed up.

18. These are outward and tangible signs by which God consoles Noah, showing him that he had not forgotten, but remembered him. This is a practical and needed lesson also for us. When in the midst of dangers we may with certainty look for God’s help, who does not desert us if we continue in faith, looking forward to the fulfilment of God’s promises.

Genesis 8:13

CHAPTER VIII.

I. NOAH IN ARK — FLOOD ABATES.

A. NOAH’S CONDITION IN THE ARK.

V.1a. And God remembered Noah, and all the beasts, and all the cattle that were with him in the ark.

1. When that horrible wrath had exhausted itself, and all flesh with the earth had been destroyed, the promise made by God to Noah and his sons, that they were to be the seed of the human race, began to be realized. No doubt this promise was to them an object of eager expectation. No life is so hedged about with difficulties as that of faith. This was the life lived by Noah and his sons, whom we see absolutely depending upon the heavens for support. The earth was covered with water. Bottom on which to stand there was none. It was the word of promise that upheld them, as they drifted in this welter of waters.

2. When the flesh is free from danger, it holds faith in contempt, as the claims of the Papists show. It loves showy and toilsome tasks; in these it sweats. But behold Noah, on all sides surrounded by waters, yet not overwhelmed! Surely it is not works that sustain him but faith in God’s mercy extended through the word of promise.

3. The difficulty besetting Noah is hinted at in the words: “God remembered.” Moses thus intimates that Noah had been tossed on the water so long that God seemed to have forgotten him altogether. They who pass through such a mental strain, when the rays of divine grace are gone and they sit in darkness or are forgotten by God, find by experience that it is far more difficult to live in the Word or by faith alone than to be a hermit or a Carthusian monk.

4. Hence, it is not a meaningless expression when the Holy Spirit says that “God remembered Noah.” He means that from the day Noah entered the ark, no word was spoken, nothing was revealed to him; that he saw no ray of divine grace shining, but merely clung to the promise which he had accepted, while in the meantime the waters and waves raged as if God had certainly forgotten. The same danger beset his children and also the cattle and all the other animals throughout the one hundred and fifty days they were in the ark. And though the holy seed by the aid of the conquering Spirit overcame those difficulties, the victory was not won without vexation of the flesh, tears and stupendous fear, felt, in my opinion, even by the brutes.

5. Thus a twofold danger beset them. The universal flood which swallowed up all mankind could not vanish without stupendous grief to the righteous, particularly as they saw themselves reduced to so small a number. Further, it was a serious matter to be buffeted by the waters for almost half a year without any consolation from God.

6. The expression used by Moses, “God remembered Noah,” must not be short of its meaning by calling it a rhetorical figure, signifying that God acted after the manner of one who had forgotten Noah, whereas God cannot in truth forget his saints. A mere master of rhetoric, indeed, does not know what it means to live in such a state as to feel that God has forgotten him. Only the most perfect saints understand that, and can in faith bear, so to speak, a God who forgets. Therefore the Psalms and all the Scriptures are filled with complaints of this nature, in which God is called upon to arise, to open his eyes, to hear, to awaken.

7. Monks possessed of a higher degree of experience, at times underwent this temptation and called it a suspension of grace. The latter may be experienced also in temptations of a slighter nature. The flame of lust found in young people is altogether unbearable unless it is held in check by the Word of God and the Holy Spirit. Similarly, at a more mature age, impatience and the desire for revenge can nowise be overcome unless God tears them from the soul. How much more liable is the soul to fall into the darkness of despair, or into ensnaring predestinarian tenets, when more severe temptations beset us and the suspension of grace is felt.

8. Hence this expression is not to be passed by as a mere rhetorical ornament, according to the interpretation of the rabbis. It is intended rather to portray the state of soul which feels despair coming on amid unutterable groanings of heart, with just a spark of faith left to wrest victory from the flesh. In the same way that Paul suffered from Satan’s messenger, we may believe that Noah felt himself stabbed in the heart, and that he often argued thus within himself: Dost thou believe that thou alone art so beloved of God? Dost thou believe that thou will be kept safe to the end, when waters are boundless, and those immense clouds seem to be inexhaustible?

9. When, then, such broodings found their way also into the weak souls of the women, what cries, wails and tears may we surmise to have been the result? Almost overcome by sadness and grief, he was forced to lift up and comfort those with the cheer his own heart did not feel.

10. It was, therefore, no jest or frolic for them to live so long locked up within the ark, to see the endless downpour of rain and to be carried to and fro floating upon the waves. This was the experience of having been forgotten by God which Moses implies when he says that God at last remembered Noah and his sons.

11. Though the occupants of the ark overcame this feeling by faith, they did not do so without great vexation of the flesh; just as a young man who leads a chaste life overcomes lust, but surely not without the greatest vexation and trouble. In this instance, where the trial was greater, where all evidence was at variance with the fact that God was gracious and mindful of them, they indeed triumphed, but not without fearful tribulation. For the flesh, weak in itself, can bear nothing less patiently than the thought of a God who has forgotten. Human nature is prone to be puffed up and haughty when God remembers it, when he vouchsafes success and favor. Is it a wonder, then, that we become broken in spirit and desperate when God seems to have cast us away and everything goes against us?

12. Let us remember that this story sets before us an example of faith, of endurance, and of patience, to the end that, having the divine promise, we should not only learn to believe it, but should also consider that we are in need of endurance. Endurance is not maintained without a great struggle, and Christ calls upon us, in the New Testament, to acquire it when he says: “He that endureth to the end, the same shall be saved,” Matthew 24,13.

13. This is the reason why God hides for a time, as it were, seeming to have forgotten us, suspending his grace, as they say in the schools. As in this temptation not only the spirit but also the flesh is afflicted, so afterward, when he again begins to remember us, the perception of grace which during the trial was evident only to the spirit and most faintly at that, is extended to the flesh also.

14. Hence, the word “remembered” indicates that great sadness beset both man and beast during the entire time of the flood. It must have been by dint of great patience and extraordinary courage that Noah and the others bore this lapse from God’s memory, which is simply unbearable to the flesh without the spirit even in slight trials. True, God always remembers his own, even when he seems to have forsaken them; but Moses indicates that he remembered his people here in a visible way, by a sign, and by openly fulfilling what he had previously promised through the Word and the Spirit. This is the most important passage in this chapter.

B. Waters Abate.

V.1b-3. And God made a wind to pass over the earth, and the waters assuaged; the fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained; and the waters returned from off the earth continually; and after the end of a hundred and fifty days the waters decreased.

15. Moses said above (ch 7,11-12) that the deluge raged in three different ways; for not only were the fountains of the great deep broken up and the windows of heaven opened, but also the rain descended. When these forces ceased on the one hundred and fiftieth day, quiet was once more in evidence and the fact that God remembered, and Noah with his sons and their wives, as also the animals, was refreshed after terror so great and continuous. If a storm of two days duration causes seafarers to despair, how much more distressing was that tossing about for half a year!

16. The question here arises, how the wind was made to pass over the earth, which as yet was entirely covered with water. It is nothing new that winds have the power to dry, especially those from the east, called by our countrymen “hohle winde,” and by Virgil “parching winds,” from the drouth which they bring upon the earth. These are mentioned also by Hosea 13,15. The explanation, accordingly, is simple. Moses says that the wind was made to pass over the earth, that is, over the surface of the waters, for such a length of time that at last, the waters being dried up, the earth again appeared. So, in Exodus, a burning wind is said to have dried up the Red Sea. Now, God might have accomplished this without any wind, yet he habitually employs a natural means to attain his purposes.

17. Up to this time Noah had lived in darkness, seeing nothing but the waters rolling and raging in a terrifying volume. Now the delicious light of the sun bursts forth once more, and the winds cease to roar from all points of the compass. Only the east wind, calculated to reduce the waters, is blowing, and gradually it takes away the stagnant flood. Other means also are effective; the ocean no longer hurls its waves upon the land, but takes back the waters which it had spewed forth, and the floodgates of heaven are closed up.

18. These are outward and tangible signs by which God consoles Noah, showing him that he had not forgotten, but remembered him. This is a practical and needed lesson also for us. When in the midst of dangers we may with certainty look for God’s help, who does not desert us if we continue in faith, looking forward to the fulfilment of God’s promises.

Genesis 8:14

CHAPTER VIII.

I. NOAH IN ARK — FLOOD ABATES.

A. NOAH’S CONDITION IN THE ARK.

V.1a. And God remembered Noah, and all the beasts, and all the cattle that were with him in the ark.

1. When that horrible wrath had exhausted itself, and all flesh with the earth had been destroyed, the promise made by God to Noah and his sons, that they were to be the seed of the human race, began to be realized. No doubt this promise was to them an object of eager expectation. No life is so hedged about with difficulties as that of faith. This was the life lived by Noah and his sons, whom we see absolutely depending upon the heavens for support. The earth was covered with water. Bottom on which to stand there was none. It was the word of promise that upheld them, as they drifted in this welter of waters.

2. When the flesh is free from danger, it holds faith in contempt, as the claims of the Papists show. It loves showy and toilsome tasks; in these it sweats. But behold Noah, on all sides surrounded by waters, yet not overwhelmed! Surely it is not works that sustain him but faith in God’s mercy extended through the word of promise.

3. The difficulty besetting Noah is hinted at in the words: “God remembered.” Moses thus intimates that Noah had been tossed on the water so long that God seemed to have forgotten him altogether. They who pass through such a mental strain, when the rays of divine grace are gone and they sit in darkness or are forgotten by God, find by experience that it is far more difficult to live in the Word or by faith alone than to be a hermit or a Carthusian monk.

4. Hence, it is not a meaningless expression when the Holy Spirit says that “God remembered Noah.” He means that from the day Noah entered the ark, no word was spoken, nothing was revealed to him; that he saw no ray of divine grace shining, but merely clung to the promise which he had accepted, while in the meantime the waters and waves raged as if God had certainly forgotten. The same danger beset his children and also the cattle and all the other animals throughout the one hundred and fifty days they were in the ark. And though the holy seed by the aid of the conquering Spirit overcame those difficulties, the victory was not won without vexation of the flesh, tears and stupendous fear, felt, in my opinion, even by the brutes.

5. Thus a twofold danger beset them. The universal flood which swallowed up all mankind could not vanish without stupendous grief to the righteous, particularly as they saw themselves reduced to so small a number. Further, it was a serious matter to be buffeted by the waters for almost half a year without any consolation from God.

6. The expression used by Moses, “God remembered Noah,” must not be short of its meaning by calling it a rhetorical figure, signifying that God acted after the manner of one who had forgotten Noah, whereas God cannot in truth forget his saints. A mere master of rhetoric, indeed, does not know what it means to live in such a state as to feel that God has forgotten him. Only the most perfect saints understand that, and can in faith bear, so to speak, a God who forgets. Therefore the Psalms and all the Scriptures are filled with complaints of this nature, in which God is called upon to arise, to open his eyes, to hear, to awaken.

7. Monks possessed of a higher degree of experience, at times underwent this temptation and called it a suspension of grace. The latter may be experienced also in temptations of a slighter nature. The flame of lust found in young people is altogether unbearable unless it is held in check by the Word of God and the Holy Spirit. Similarly, at a more mature age, impatience and the desire for revenge can nowise be overcome unless God tears them from the soul. How much more liable is the soul to fall into the darkness of despair, or into ensnaring predestinarian tenets, when more severe temptations beset us and the suspension of grace is felt.

8. Hence this expression is not to be passed by as a mere rhetorical ornament, according to the interpretation of the rabbis. It is intended rather to portray the state of soul which feels despair coming on amid unutterable groanings of heart, with just a spark of faith left to wrest victory from the flesh. In the same way that Paul suffered from Satan’s messenger, we may believe that Noah felt himself stabbed in the heart, and that he often argued thus within himself: Dost thou believe that thou alone art so beloved of God? Dost thou believe that thou will be kept safe to the end, when waters are boundless, and those immense clouds seem to be inexhaustible?

9. When, then, such broodings found their way also into the weak souls of the women, what cries, wails and tears may we surmise to have been the result? Almost overcome by sadness and grief, he was forced to lift up and comfort those with the cheer his own heart did not feel.

10. It was, therefore, no jest or frolic for them to live so long locked up within the ark, to see the endless downpour of rain and to be carried to and fro floating upon the waves. This was the experience of having been forgotten by God which Moses implies when he says that God at last remembered Noah and his sons.

11. Though the occupants of the ark overcame this feeling by faith, they did not do so without great vexation of the flesh; just as a young man who leads a chaste life overcomes lust, but surely not without the greatest vexation and trouble. In this instance, where the trial was greater, where all evidence was at variance with the fact that God was gracious and mindful of them, they indeed triumphed, but not without fearful tribulation. For the flesh, weak in itself, can bear nothing less patiently than the thought of a God who has forgotten. Human nature is prone to be puffed up and haughty when God remembers it, when he vouchsafes success and favor. Is it a wonder, then, that we become broken in spirit and desperate when God seems to have cast us away and everything goes against us?

12. Let us remember that this story sets before us an example of faith, of endurance, and of patience, to the end that, having the divine promise, we should not only learn to believe it, but should also consider that we are in need of endurance. Endurance is not maintained without a great struggle, and Christ calls upon us, in the New Testament, to acquire it when he says: “He that endureth to the end, the same shall be saved,” Matthew 24,13.

13. This is the reason why God hides for a time, as it were, seeming to have forgotten us, suspending his grace, as they say in the schools. As in this temptation not only the spirit but also the flesh is afflicted, so afterward, when he again begins to remember us, the perception of grace which during the trial was evident only to the spirit and most faintly at that, is extended to the flesh also.

14. Hence, the word “remembered” indicates that great sadness beset both man and beast during the entire time of the flood. It must have been by dint of great patience and extraordinary courage that Noah and the others bore this lapse from God’s memory, which is simply unbearable to the flesh without the spirit even in slight trials. True, God always remembers his own, even when he seems to have forsaken them; but Moses indicates that he remembered his people here in a visible way, by a sign, and by openly fulfilling what he had previously promised through the Word and the Spirit. This is the most important passage in this chapter.

B. Waters Abate.

V.1b-3. And God made a wind to pass over the earth, and the waters assuaged; the fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained; and the waters returned from off the earth continually; and after the end of a hundred and fifty days the waters decreased.

15. Moses said above (ch 7,11-12) that the deluge raged in three different ways; for not only were the fountains of the great deep broken up and the windows of heaven opened, but also the rain descended. When these forces ceased on the one hundred and fiftieth day, quiet was once more in evidence and the fact that God remembered, and Noah with his sons and their wives, as also the animals, was refreshed after terror so great and continuous. If a storm of two days duration causes seafarers to despair, how much more distressing was that tossing about for half a year!

16. The question here arises, how the wind was made to pass over the earth, which as yet was entirely covered with water. It is nothing new that winds have the power to dry, especially those from the east, called by our countrymen “hohle winde,” and by Virgil “parching winds,” from the drouth which they bring upon the earth. These are mentioned also by Hosea 13,15. The explanation, accordingly, is simple. Moses says that the wind was made to pass over the earth, that is, over the surface of the waters, for such a length of time that at last, the waters being dried up, the earth again appeared. So, in Exodus, a burning wind is said to have dried up the Red Sea. Now, God might have accomplished this without any wind, yet he habitually employs a natural means to attain his purposes.

17. Up to this time Noah had lived in darkness, seeing nothing but the waters rolling and raging in a terrifying volume. Now the delicious light of the sun bursts forth once more, and the winds cease to roar from all points of the compass. Only the east wind, calculated to reduce the waters, is blowing, and gradually it takes away the stagnant flood. Other means also are effective; the ocean no longer hurls its waves upon the land, but takes back the waters which it had spewed forth, and the floodgates of heaven are closed up.

18. These are outward and tangible signs by which God consoles Noah, showing him that he had not forgotten, but remembered him. This is a practical and needed lesson also for us. When in the midst of dangers we may with certainty look for God’s help, who does not desert us if we continue in faith, looking forward to the fulfilment of God’s promises.

Genesis 8:15

V.4. And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.

19. The waters increased for forty days, until the ark was lifted from the earth. Then for one hundred and fifty days it floated upon the waters, driven by the winds and the waves, without a sign of God’s remembrance. At length the waters began to decrease, and the ark rested.

20. The point of dispute among the Jews here is the number of months. But why waste any more time upon immaterial matters, particularly as we see that the suggestions of the rabbis are not at all wise? It is more to the purpose for us to inquire where the mountains of Ararat are to be found. It is generally believed that they are mountains of Armenia, close by the highest ranges of Asia Minor, the Caucasus and the Taurus. But it appears to me that more likely the highest of all mountains is meant, the Imaus (Himalaya), which divides India.

Compared to this range, other mountains are no more than warts. That the ark rested upon the highest mountain is substantiated by the fact that the waters continued to fall for three whole months before such smaller ranges as Lebanon, Taurus, and Caucasus were uncovered, which are, as it were, the feet or roots of the Himalaya, just as the mountains of Greece may be called branches of the Alps extending up to our Hercinian Forest (Harz). To anyone who surveys them with care the mountains seem to be wonderfully related and united.

21. Josephus has wonderful things to tell about the mountains of Armenia, and he records that during his time remains of the ark were discovered there. But I suppose nobody will judge me to be a heretic if I occasionally doubt the reliability of his statements.

Genesis 8:16

V.5. And the waters decreased continually until the tenth month: in the tenth month, on the first day of the month, were the tops of the mountains seen.

22. Moses said before that by the seventh month the waters had fallen so far that the ark rested upon Ararat. In the third month thereafter, the tops of the lower mountains began to appear, so that Noah, looking down from the mountains of Ararat as if from a watchtower, saw also the peaks of the other mountains, of the Taurus in Asia, the Lebanon in Syria, and the like. All these were signs of God’s remembrance.

Genesis 8:17

V.6, 7. And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made: and he sent forth a raven, and it went forth to and fro, until the waters were dried up from off the earth.

23. So far the history; the allegorical significance we shall discuss at its proper place. The carelessness of a translator has caused a dispute upon this part of the story. The Hebrew text does not say that the raven did not return, as Jerome translated; hence there was no need to invent a reason why he did not return — because he found dead bodies lying about everywhere. They claim that abundance of food prevented him.

24. On the contrary, Moses says that the raven which had been sent forth, returned; although he did not permit himself to be again imprisoned in the ark as the dove did. Moses implies that Noah sent forth the raven to find out whether animals could, by that time find dry land and food. The raven, however, did not faithfully carry out his mission, but rejoicing to be set free from his prison, he flew to and fro, and paying no attention to Noah, he enjoyed the free sky. The swinish Jews, however, show the impurity of their minds everywhere. For they suppose that the raven had fears concerning his mate, and that he even suspected Noah concerning her. Shame upon those impure minds!

Genesis 8:18

V.6, 7. And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made: and he sent forth a raven, and it went forth to and fro, until the waters were dried up from off the earth.

23. So far the history; the allegorical significance we shall discuss at its proper place. The carelessness of a translator has caused a dispute upon this part of the story. The Hebrew text does not say that the raven did not return, as Jerome translated; hence there was no need to invent a reason why he did not return — because he found dead bodies lying about everywhere. They claim that abundance of food prevented him.

24. On the contrary, Moses says that the raven which had been sent forth, returned; although he did not permit himself to be again imprisoned in the ark as the dove did. Moses implies that Noah sent forth the raven to find out whether animals could, by that time find dry land and food. The raven, however, did not faithfully carry out his mission, but rejoicing to be set free from his prison, he flew to and fro, and paying no attention to Noah, he enjoyed the free sky. The swinish Jews, however, show the impurity of their minds everywhere. For they suppose that the raven had fears concerning his mate, and that he even suspected Noah concerning her. Shame upon those impure minds!

Genesis 8:19

V.8, 9. And he sent forth a dove from him, to see if the waters were abated from off the face of the ground; but the dove found no rest for the sole of her foot, and she returned unto him to the ark; for the waters were on the face of the whole earth: and he put forth his hand, and took her, and brought her unto him into the ark.

25. When Noah’s hopes had been set at naught by the raven, which flew about wantonly but brought no tidings concerning the condition of the earth, he took a dove, thinking that she would more truly perform the mission. The text almost authorizes us to say that those two birds were sent forth at the same time, so that Noah might have two witnesses from whom to gain desired knowledge. The raven enjoying the free sky, flew round about the ark, but did not want to return into it. The dove, however, fleeing from the corpses and corruption, comes back and permits itself to be caught. This story, as we shall hear, offers a fine allegory concerning the Church.

Genesis 8:20

V.8, 9. And he sent forth a dove from him, to see if the waters were abated from off the face of the ground; but the dove found no rest for the sole of her foot, and she returned unto him to the ark; for the waters were on the face of the whole earth: and he put forth his hand, and took her, and brought her unto him into the ark.

25. When Noah’s hopes had been set at naught by the raven, which flew about wantonly but brought no tidings concerning the condition of the earth, he took a dove, thinking that she would more truly perform the mission. The text almost authorizes us to say that those two birds were sent forth at the same time, so that Noah might have two witnesses from whom to gain desired knowledge. The raven enjoying the free sky, flew round about the ark, but did not want to return into it. The dove, however, fleeing from the corpses and corruption, comes back and permits itself to be caught. This story, as we shall hear, offers a fine allegory concerning the Church.

Genesis 8:21

V.10-12. And he stayed yet other seven days; and again he sent forth the dove out of the ark; and the dove came in to him at eventide; and, lo, in her mouth an olive-leaf plucked off: so Noah knew that the waters were abated from off the earth. And he stayed yet other seven days, and sent forth the dove; and she returned not again unto him any more.

26. The dove, being a faithful messenger, is sent forth once more. Moses carefully describes how the waters decreased gradually, until at last the surface of the earth, together with the trees, was laid bare. We do not believe that the dove brought the olive leaf intentionally, but by the command of God, who wanted to show Noah, little by little, that he had not altogether forgotten but remembered him. This olive leaf was an impressive sign to Noah and his fellow-prisoners in the ark, bringing them courage and hope of impending liberation.

27. The Jews dispute sharply in respect to this matter of where the dove found the olive leaf, and some, in order to secure special glory for their homeland, make the ludicrous assertion that she took it from the Mount of Olives in the land of Israel, which God had spared from the flood that destroyed the remainder of the earth. But the saner Jews rightly refute this nonsense by arguing that if this were true, the olive leaf could not have been a sign for Noah that the waters had fallen. Others have invented the fable that the dove was admitted to paradise and brought the leaf from there.

28. But I have (ch 2, §39-42) set forth at length my views concerning paradise, and this nonsense is not worthy the effort of a refutation. It serves a better purpose to remind you that all these things happened miraculously and supernaturally. A dove is not so intelligent as to pluck a bough and bring it to the ark in order that Noah might form a judgment with reference to the decrease of waters. God ordained these events. Other trees had leaves at that time, particularly the taller ones which rose sooner from the waters.

The olive tree is comparatively short, hence it was calculated to furnish information concerning the decrease of the waters and to serve as an object lesson of the cessation of the wrath of God and the return of the earth to its former state. Of this he had more certain proof however, when the dove, having been sent out the third time, did not return: for not only did it find food on earth, but was able to build nests and to flit to and fro.

Genesis 8:22

V.10-12. And he stayed yet other seven days; and again he sent forth the dove out of the ark; and the dove came in to him at eventide; and, lo, in her mouth an olive-leaf plucked off: so Noah knew that the waters were abated from off the earth. And he stayed yet other seven days, and sent forth the dove; and she returned not again unto him any more.

26. The dove, being a faithful messenger, is sent forth once more. Moses carefully describes how the waters decreased gradually, until at last the surface of the earth, together with the trees, was laid bare. We do not believe that the dove brought the olive leaf intentionally, but by the command of God, who wanted to show Noah, little by little, that he had not altogether forgotten but remembered him. This olive leaf was an impressive sign to Noah and his fellow-prisoners in the ark, bringing them courage and hope of impending liberation.

27. The Jews dispute sharply in respect to this matter of where the dove found the olive leaf, and some, in order to secure special glory for their homeland, make the ludicrous assertion that she took it from the Mount of Olives in the land of Israel, which God had spared from the flood that destroyed the remainder of the earth. But the saner Jews rightly refute this nonsense by arguing that if this were true, the olive leaf could not have been a sign for Noah that the waters had fallen. Others have invented the fable that the dove was admitted to paradise and brought the leaf from there.

28. But I have (ch 2, §39-42) set forth at length my views concerning paradise, and this nonsense is not worthy the effort of a refutation. It serves a better purpose to remind you that all these things happened miraculously and supernaturally. A dove is not so intelligent as to pluck a bough and bring it to the ark in order that Noah might form a judgment with reference to the decrease of waters. God ordained these events. Other trees had leaves at that time, particularly the taller ones which rose sooner from the waters.

The olive tree is comparatively short, hence it was calculated to furnish information concerning the decrease of the waters and to serve as an object lesson of the cessation of the wrath of God and the return of the earth to its former state. Of this he had more certain proof however, when the dove, having been sent out the third time, did not return: for not only did it find food on earth, but was able to build nests and to flit to and fro.