Collected Works of Martin Luther

by Martin Luther

  179. This is the simple and true meaning. If you refer these words to the will of the divine essence and hold that God has resolved this from eternity, a perilous argument is employed to which are equal only men who are spiritual and tested by trial, like Paul, for instance, who has ventured to argue concerning predestination. Let us take our stand on an humbler plane, one less open to danger, and hold that Noah and the other fathers were most grievously pained when the Spirit disclosed to them such wrath. These inexpressible groanings of the best of men are accordingly attributed to God himself, because they emanate from his Spirit.

  180. An example of such groanings we see later in the case of Abraham, who interposed himself like a wall in behalf of the safety of the Sodomites and did not abandon the cause until they came down to five righteous ones. Without a doubt the Holy Spirit filled the breast of Abraham with infinite and frequent groanings in his attempts to effect the salvation of the wretched. Likewise Samuel — what does he not do for Saul? He cries and implores with such vehemence that God is compelled to restrain him: “How long wilt thou mourn for Saul, seeing I have rejected him from being king over Israel?” 1 Sam 16, 1. So Christ, foreseeing the destruction of Jerusalem within a few years by reason of its sins, is most violently moved and pained in his soul.

  181. Such promptings the Spirit of prayer arouses in pious souls. Present everywhere, he is moved by the adversities of others, teaches, informs, spares no pains, prays, complains, groans. Thus Moses and Paul are willing to be accursed for the sake of their people.

  182. In this manner Noah, the most holy man, and his father and grandfather are consumed with pain at the sight of such terrible wrath of God. He is not delighted at this overthrow of the whole human race, but is filled with anxiety and the most grievous pain, while at the same time the sons of men live in the greatest security, mocking, boasting and taunting. Thus Psalms 109, 4, “For my love they are my adversaries: but I give myself unto prayer.” Thus Paul, “I tell you even weeping.” Phil 3, 18. And what else could holy men do but weep when the world would in no wise permit itself to be corrected?

  183. It is always the appearance of the true Church that she not only suffers, not only is humiliated and trampled under foot, but also prays for her tormentors, is seriously disturbed by their dangers; on the contrary, others play and frolic in proportion as they approach their doom. But when the hour of judgment comes, God in turn closes his ears so completely that he does not even hear his own beloved children as they pray and intercede for the wicked. So Ezekiel laments that no one is found who will stand for Israel as a protecting wall, saying that this is the office of the prophets, Ezek 13, 5.

  184. It is impossible for the ungodly to pray; let no one, therefore, entertain the hope concerning the papists, our adversaries, that they pray. We pray for them and plant ourselves like a wall against the wrath of God and, without doubt, it is by our tears and groanings that they are saved, if, perchance, they will repent.

  185. It is a terrible example, that God has spared not the first world, for which Noah, Lamech and Methuselah set themselves like a wall. What, then, shall we expect where such walls do not exist, where there is no Church at all? The Church is always a wall against the wrath of God. She feels pain, is tormented in her soul, prays, intercedes, instructs, teaches, exhorts, as long as the judgment hour is not here but coming. When she sees these ministrations to be unavailing, what else can she do but feel grievous pain at the destruction of the impenitent? The pain of the godly fathers was augmented by the sight of so many relatives and kindred at one time going to destruction.

  186. This pain Moses could not express in a better and more graphic description than to say that God repented of having made man. Before, when he describes man’s nature as having been formed in God’s image, he says that God beheld all that he had made and it was very good. God, then, is delighted with his creatures and has joy in them. Here he absolutely alters that statement by one altogether at variance with it — that God is grieved at heart and even repents of having created man.

  187. It was Noah and the other fathers who felt this through the revelation of the Holy Spirit; otherwise, they would have shared those thoughts of joy and would have judged according to the earlier prophecy that God had delight in all his works. Never would they have thought that the wrath of God was such as to destroy not only the whole human race, but also all living flesh of sky and earth, which surely had not offended, yea, the very earth also; for the earth, because of man’s sin, had not retained after the flood its pristine excellence. Some have written, as Lyra reminds us, that by the flood the surface of the earth was washed away three hands deep. Certain it is that paradise has been utterly destroyed through the flood. Therefore, we possess today an earth more deeply cursed than before the flood and after the fall of Adam; though the state of the earth after the fall could not compare with the grandeur of its primeval state before sin.

  188. These disasters, therefore, the holy fathers saw through the revelation of the Holy Spirit a hundred and twenty years before. But such was the wickedness of the world that it put the Holy Spirit to silence. Noah could not venture to reveal such threats without risk of the gravest dangers. With his father and grandfather, with his children and wife, he would discuss this great wrath of God. The sons of men, however, had no more inclination to hear these things than the papists today have to hear themselves called the church of Satan and not of Christ. Accordingly, they would vaunt their ancestors and over against Noah’s proclamations they would plead the promise of the seed, believing it to be impossible for God, in this manner, to destroy all mankind.

  189. For the same reason, the Jews did not believe the prophets nor even Christ himself when called to repentance, but maintained that they were the people of God, inasmuch as they had the temple and worship. The Turks today are inflated with victories which they believe to be the reward for their faith and religion because they believe in one God. We, however, are viewed as heathen and reputed to believe in three Gods. God would not give us such victories and dominions, they say, if he did not favor us and approve our religion. This same reasoning blinds also the papist. Occupying an exalted position, they maintain they are the Church and hence they have no fear of divine punishment. Devilish, therefore, is that argument whereby men take the name of God to palliate their sins.

  190. But if God did not spare the first world, the generation of the holy patriarchs, which had the promise of the seed as its very own — if he saved only a very small remnant — the Turks, Jews and Papists shall boast in vain of the name of God. According to Micah 2, 7, the Word of God promises blessings to those who walk in uprightness. But those who do not walk in uprightness are cursed. Those he threatens, those he destroys. Neither does he take account of the name “Church”, nor of their number, whereas he saves the remnant which walks in uprightness. But never will you convince the world of this.

  191. In all probability the descendants of the patriarchs who perished in the flood abused quite shamefully the argument of the dignity of the Church, and condemned Noah for blasphemy and falsehood. To say, they argued, that God was about to destroy the whole world by a flood is equal to saying that God is not merciful, nor a Father, but a cruel tyrant. You proclaim the wrath of God, O Noah! Then God is not such a being as to promise deliverance from sin and death through the seed of woman? The wrath of God, therefore, will not swallow the whole earth. We are the people of God. We have from God magnificent gifts; never would God have given these to us if he had resolved to act against us with such hostility. In this fashion the wicked are in the habit of applying to themselves the promises and trusting to the same. All warnings, however, they neglect and deride.

  192. It is profitable to contemplate this diligently so that we may be safeguarded against such vicious heedlessness of the wicked. For what happened to Moses, now happens also to us. Our adversaries ascribe to themselves the name of God’s people, true worship, grace and everything holy; to us, everything devilish. Now, wh
en we reprove them for blasphemy and say that they are the church of Satan, they rage against us with every kind of cruelty. Hence we mourn with Noah, and commend the cause to God, as Christ did on the cross — what else could we do? — and wait till God shall judge the earth and show that he loves the remnant of those that fear him and that he hates the multitude of impenitent sinners in spite of their boast of being the Church, of having the promises, of having the worship of God. When God destroyed the whole original world, he manifested the promise of the seed to that wretched and tiny remnant, Noah and his sons.

  V.

  NOAH ALONE WAS RIGHTEOUS; THE WORLD DESTROYED.

  A.

  NOAH ALONE WAS FOUND RIGHTEOUS.

  1.

  What comfort was offered Noah by his righteousness in the midst of his suffering 193.

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  To find grace before God leads to faith and excludes works 194.

  2.

  For what was righteous Noah especially praised by God 195.

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  Many great men lived in the days of Noah 196.

  3.

  How righteous Noah had to contend against so much all alone 197.

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  By what means the Papists contend against the Evangelicals 198.

  4.

  With what the world especially upbraided righteous Noah 199.

  *

  People then were wiser and more ingenious than now 200.

  5.

  Noah may be called both just and pious 201.

  6.

  Righteous Noah led a godly life, possessed great courage and was a marvelous character 202.

  7.

  By his piety Noah was a confessor of the truth 203-204.

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  It is very difficult for one man to withstand the united opposition of many 204.

  8.

  Being a preacher of righteousness Noah was in greater danger 205.

  9.

  Noah an example of patience and of all virtues 206.

  10.

  How he traveled and preached everywhere in the world, and preserved the human race temporally and spiritually 207-208.

  11.

  The world takes offense at righteous Noah’s marrying, and adds sin to sin 209.

  12.

  The order of the birth of Noah’s sons 210.

  B.

  THE WHOLE WORLD DESTROYED.

  1.

  Whether, as Lyra teaches, birds and animals were destroyed 211.

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  Why the punishment of sin was visited also upon the animals 212-213.

  2.

  The meaning of “the earth was corrupt before God” 214-216.

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  The sins against the first table of the law can easier be concealed than those against the second table 214.

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  Where false doctrine is taught, godless living follows 215.

  3.

  How the earth was corrupt in the light of the first table of the law 215-216.

  4.

  How the earth was corrupt in the light of the second table 217-218.

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  The meaning of “violence” in Scripture 218.

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  The greatest violence can obtain under the appearance of holiness, as among the Papists and Turks 219-221.

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  Moses beautifully traces the course God takes in his judgments 222.

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  Who can pass the right judgment upon the pope that he is Antichrist 223.

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  How Antichrist strengthens the courage of the godly, and whether they can check him 223.

  5.

  Noah laments this corruption 224.

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  Godlessness cannot be remedied when it adorns itself with the appearance of holiness 225.

  6.

  How God views this corruption 226.

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  Luther laments the wickedness of the enemies of the Gospel 227.

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  How we should view God’s delay in punishing the wickedness of his enemies 228.

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  God’s delay is very hard for believers 229.

  7.

  The first world, although corrupt, was much better than the present world 230.

  V. HOW NOAH ALONE WAS FOUND RIGHTEOUS, AND HOW THE WHOLE WORLD WAS DESTROYED.

  A. NOAH ALONE Was found Righteous.

  V. 8. But Noah found grace in the eyes of Jehovah.

  193. These are the words through which Noah was lifted up and quickened again. For such wrath of the divine majesty would have killed him, had not God added the promise of saving him. It is likely, however, that his faith had a struggle and was weak. We cannot imagine how such contemplation of God’s wrath weakens courage.

  194. This novel expression of the Holy Spirit the heavenly messenger Gabriel also uses when speaking to the Blessed Virgin Lk 1, 30, “Thou hast found favor (grace) with God.” The expression most palpably excludes merit and commends faith, through which alone we are justified before God, made acceptable and well pleasing in his sight.

  V. 9. These are the generations of Noah. Noah was a righteous man, and perfect in his generations; Noah walked with God.

  195. With this passage the Jews commence not only a new chapter, but also a new lesson. This is a very brief history, but it greatly extols our patriarch Noah; he alone remained just and upright while the other sons of God degenerated.

  196. Let us remember many most excellent men were among the sons of God, of whom some lived with Noah well nigh five hundred years. Man in that age before the flood was very long-lived; not only the sons of God, but also the sons of men. A very wide and rich experience had been gathered by these people during so many years. Much they learned from their progenitors and much they saw and experienced.

  197. Amid the corruption of all these stands Noah, a truly marvelous man. He swerves neither to the left nor to the right. He retains the true worship of God. He retains the pure doctrine, and lives in the fear of God. There is no doubt that a depraved generation hated him inordinately, tantalized him in various ways and thus insulted him: “Art thou alone wise? Dost thou alone please God? Are the rest of us all in error? Shall we all be damned? Thou alone dost not err. Thou alone shalt not be condemned.” And thus the just and holy man must have concluded in his mind that all others were in error and about to be condemned, while he and his offspring alone were to be saved. Although his conviction was right in the matter, his lot was a hard one. The holy man was in various ways troubled by such reflections.

  198. The wretched Papists press us today with this one argument: Do you believe that all the fathers have been in error? It seems hard so to believe, especially of the worthier ones, such as Augustine, Ambrose, Bernard and that whole throng of the best men who have governed Churches with the Word and have been adorned with the august name of the Church. The labors of such we both laud and admire.

  199. But surely no less a difficulty confronted Noah himself, who alone is called just and upright, at a time when the very sons of men paraded the name of the Church. When the sons of the fathers allied themselves with these they, forsooth, believed that Noah with his people raved, because he followed another doctrine and another worship.

  200. Today our life is very brief, still to what lengths human nature will go is sufficiently in evidence. What may we imagine the condition to have been in such a long existence, in which the bitterness and vehemence of human nature were even stronger? Today we are naturally much more dull and stupid, and yet men singularly gifted rush into wickedness. It is afterward said that all flesh had corrupted its way upon the earth, only Noah was just and upright.

  201. From these two words we may gather the thought that Noah is held to be “just” as he honored the first table and “upright” as he honored the second. “Just” he is called, because of his faith in God, because he first believed the general promise with respect to the seed of woman and then also the particular one respecting the destruction of t
he world through the flood and the salvation of his own offspring. On the other hand he is called “upright” because he walked in the fear of God and conscientiously avoided murder and other sins with which the wicked polluted themselves in defiance of conscience. Nor did he permit himself to be moved by the frequent offenses of men most illustrious, wise and apparently holy.

  202. Great was his courage. Today it appears to us impossible that one man should oppose himself to all mankind, condemning them as evil, while they vaunt the Church and God’s Word and worship, and to maintain that he alone is a son of God and acceptable before him. Noah, accordingly, is a marvelous man, and Moses commends this same greatness of mind when he plainly adds “in his generation,” or “in his age,” as if he desired to say that his age was indeed the most wicked and corrupt.