Gen 6:18 | Luther | STEP | V.18. But I will establish my covenant with thee; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee. 260. To this comfort Moses before pointed when he declared that Noah had found grace. Noah stood in need of it, not only to escape despair amid such wrath, but also for the strengthening of his faith in view of the raging retribution. For it was no easy matter to believe the whole human race was to perish. The world consequently judged Noah to be a dolt for believing such things, ridiculed him and, undoubtedly, made his ship an object of satire. In order to strengthen his mind amid such offenses, God speaks with him often, and now even reminds him of his covenant. 261. Interpreters discuss the question, what that covenant was. Lyra explains it as the promise to defend him against the evil men who had threatened to murder him. Burgensis claims this covenant refers to the perils amid the waters, which were to be warded off. Still others believe it was the covenant of the rainbow, which the Lord afterward made with Noah. 262. In my opinion, he speaks of a spiritual covenant, or of the promise of the seed, which was to bruise the serpent's head. The giants had this covenant, but when its abuse resulted in pride and wickedness, they fell from it. So it was afterward with the Jews, whose carnal presumption in reference to God, the Law, worship and temple led to their loss of these gifts and they perished. To Noah, however, God confirms this covenant by certainly declaring that Christ was to be born from his posterity and that God would leave, amid such great wrath, a nursery for the Church. This covenant includes not only protection of Noah's body, the view advocated by Lyra and Burgensis, but also eternal life. 263. The sentiment, therefore, of the promise is this: Those insolent despisers of my promises and threats will compel me to punish them. I shall first withdraw from them the protection and assurance which are theirs by reason of their covenant with me, that they may perish without covenant and without mercy. But that covenant I shall transfer to you so that you shall be saved, not alone from such power of the waters, but also from eternal death and condemnation. 264. The plain statement is, "With thee." Not the sons, not the wives, does he mention, whom he was also to save; but Noah alone he mentions, from whom the promise was transmitted to his son Shem. This is the second promise of Christ, which is taken from all other descendants of Adam and committed alone to Noah. 265. Afterward this promise is made clearer from time to time. It proceeded from the race to the family, and from the family to the individual. From the whole race of Abraham it was carried forward to David alone; from David to Nathan; from Nathan down to one virgin, Mary, who was the dead branch or root of Jesse, and in whom this covenant finds its termination and fulfilment. The establishment of such a covenant was most necessary in view of the imminence of the incredible and incalculable wrath of God. 266. You will observe here, however, a special call when he says: "Thou shalt come into the ark, thou, and thy sons, etc." If Noah had not received this special call, he would not have ventured to enter the ark. 267. How terrible is it that from the whole human race only eight persons should be selected for salvation and yet from among them, Ham, the third son of Noah, be rejected! By the mouth of God he is numbered here among the elect and saints. Yea, with them he is protected and saved. Nor is he distinguished from Noah. If he had not believed and prayed for the same things, if he had not feared God, he would in nowise have been saved in the ark; and yet, afterward he is rejected! 268. The sophists wrangle here concerning an election that takes place according to the purpose of God. But often have I exhorted to beware of speculations about the unveiled majesty, for besides being anything but true, they are far from being profitable. Let us rather think of God as he offers himself to us in his Word and sacraments. Let us not trace these instances back to a hidden election, in which God arranged everything with himself from eternity. Such doctrine we cannot apprehend with our minds, and we see it conflicts with the revealed will of God. 269. What, then, you will ask, shall we declare with reference to these examples? Nothing but that they are pointed out to inspire us with the fear of God, so that we believe it is possible to fall from grace after once receiving grace. Paul warns, "Let him that thinketh he standeth take heed lest he fall." . We should heed such examples to teach us humility, that we may not exalt ourselves with our gifts nor become slothful in our use of blessings received, but may reach forth to the things which are before, as Paul says in . They teach us not to believe that we have apprehended everything. 270. Malignant and most bitter is our enemy, but we are feeble, bearing this great treasure in earthen vessels. . Therefore, we must not glory as if we were secure, but seeing that men so holy fell from grace, which they had accepted and for a long time enjoyed, we should look anxiously to God as if in peril at this very moment. In this manner these examples are discussed to our profit; but those who give no attention to them and chase after complex high thoughts on an election according to the purpose of God, drive and thrust their souls into despair, to which they naturally incline.

Genesis 6:18

C. GOD'S COVENANT WITH NOAH.

_V.18. But I will establish my covenant with thee; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee.

260. To this comfort Moses before pointed when he declared that Noah had found grace. Noah stood in need of it, not only to escape despair amid such wrath, but also for the strengthening of his faith in view of the raging retribution. For it was no easy matter to believe the whole human race was to perish. The world consequently judged Noah to be a dolt for believing such things, ridiculed him and, undoubtedly, made his ship an object of satire. In order to strengthen his mind amid such offenses, God speaks with him often, and now even reminds him of his covenant.

261. Interpreters discuss the question, what that covenant was. Lyra explains it as the promise to defend him against the evil men who had threatened to murder him. Burgensis claims this covenant refers to the perils amid the waters, which were to be warded off. Still others believe it was the covenant of the rainbow, which the Lord afterward made with Noah.

262. In my opinion, he speaks of a spiritual covenant, or of the promise of the seed, which was to bruise the serpent's head. The giants had this covenant, but when its abuse resulted in pride and wickedness, they fell from it. So it was afterward with the Jews, whose carnal presumption in reference to God, the Law, worship and temple led to their loss of these gifts and they perished. To Noah, however, God confirms this covenant by certainly declaring that Christ was to be born from his posterity and that God would leave, amid such great wrath, a nursery for the Church. This covenant includes not only protection of Noah's body, the view advocated by Lyra and Burgensis, but also eternal life.

263. The sentiment, therefore, of the promise is this: Those insolent despisers of my promises and threats will compel me to punish them. I shall first withdraw from them the protection and assurance which are theirs by reason of their covenant with me, that they may perish without covenant and without mercy. But that covenant I shall transfer to you so that you shall be saved, not alone from such power of the waters, but also from eternal death and condemnation.

264. The plain statement is, "With thee." Not the sons, not the wives, does he mention, whom he was also to save; but Noah alone he mentions, from whom the promise was transmitted to his son Shem. This is the second promise of Christ, which is taken from all other descendants of Adam and committed alone to Noah.

265. Afterward this promise is made clearer from time to time. It proceeded from the race to the family, and from the family to the individual. From the whole race of Abraham it was carried forward to David alone; from David to Nathan; from Nathan down to one virgin, Mary, who was the dead branch or root of Jesse, and in whom this covenant finds its termination and fulfilment. The establishment of such a covenant was most necessary in view of the imminence of the incredible and incalculable wrath of God.

266. You will observe here, however, a special call when he says: "Thou shalt come into the ark, thou, and thy sons, etc." If Noah had not received this special call, he would not have ventured to enter the ark.

267. How terrible is it that from the whole human race only eight persons should be selected for salvation and yet from among them, Ham, the third son of Noah, be rejected! By the mouth of God he is numbered here among the elect and saints. Yea, with them he is protected and saved. Nor is he distinguished from Noah. If he had not believed and prayed for the same things, if he had not feared God, he would in nowise have been saved in the ark; and yet, afterward he is rejected!

268. The sophists wrangle here concerning an election that takes place according to the purpose of God. But often have I exhorted to beware of speculations about the unveiled majesty, for besides being anything but true, they are far from being profitable. Let us rather think of God as he offers himself to us in his Word and sacraments. Let us not trace these instances back to a hidden election, in which God arranged everything with himself from eternity. Such doctrine we cannot apprehend with our minds, and we see it conflicts with the revealed will of God.

269. What, then, you will ask, shall we declare with reference to these examples? Nothing but that they are pointed out to inspire us with the fear of God, so that we believe it is possible to fall from grace after once receiving grace. Paul warns, "Let him that thinketh he standeth take heed lest he fall." 1 Cor 10,12. We should heed such examples to teach us humility, that we may not exalt ourselves with our gifts nor become slothful in our use of blessings received, but may reach forth to the things which are before, as Paul says in Philippians 3,13. They teach us not to believe that we have apprehended everything.

270. Malignant and most bitter is our enemy, but we are feeble, bearing this great treasure in earthen vessels. 2 Cor 4,7. Therefore, we must not glory as if we were secure, but seeing that men so holy fell from grace, which they had accepted and for a long time enjoyed, we should look anxiously to God as if in peril at this very moment. In this manner these examples are discussed to our profit; but those who give no attention to them and chase after complex high thoughts on an election according to the purpose of God, drive and thrust their souls into despair, to which they naturally incline.