V. 1-3. And God blessed Noah and his sons, saying, "Be fruitful and multiply, and fill the earth. Let your fear and dread be upon all the beasts of the earth, upon all the fowls of the air, and upon every creeping thing that creepeth upon the face of the earth; and let every fish of the sea be delivered into your hand. Let everything that moves and lives be your food; like the green herb, I have given it all to you.
Since God, as we have heard, had destroyed the whole world by his wrath, so that it seemed as if he no longer wanted to show mercy, therefore he repeats here everything that he had given to man before. The first, that they should discipline themselves and multiply. The other, that they should be lords over all animals, birds and fish. And here he adds to this. For before the flood it is not read that he gave them flesh to eat, so that it is a little better here than before.
(2) But all things are spoken and written for this purpose, that we may see, as it hath been sufficiently said, how that God would not have any thing done upon earth, which was not first commanded of him; that no work should be done, except by his word, or without his command. Which also all creatures keep, without
man and the devil. The others could not go otherwise than as God has ordered, without us being angry and having transgressed; yet it must nevertheless go according to God's order, that men chasten and multiply themselves.
3. that he now says: "Your fear and terror be over all animals and birds, and fish in the sea", is not to think that we should have all fish in the great sea, and all animals on earth. I some person can not have all the fish and animals in forests under hand. It is said to the whole community that everything that lives would have to be subject to men if they did together. Thus the power is not given to each in particular, but to the multitude, that it may bring all things to and under itself. "The fish in the sea." Sea 2) is the name given to all large bodies of water, which we call ponds, small and large lakes, item swamps, in which fish walk and live, as is the scriptural way of speaking. But that he gives them power to eat flesh is, as I said, a new gift. But there went out the unclean beasts, as yet before the eyes, that one might
2) "Sea" is missing in the Wittenberg and the Erlanger.
does not eat them. But he only takes a common excerpt from all kinds of animals and says:
V. 4. 5. But eat not the flesh with the blood, wherein is the soul. For I will require your blood, wherein is your soul, from the hands of every beast; and I will require the soul of man from the hands of man, and every man's soul from the hands of another.
This commandment is almost enforced in the Old Testament through the Book of Leviticus. [The Jews also still keep it strictly, that they strip the blood from all flesh and squeeze it. But the reason why it is forbidden to eat, I do not know, especially according to history, because he wanted to wean us so that we would not become addicted to blood, and also gain a horror 1) to shed human blood. For the death stroke had already begun and come into the world from Cain, that God struck a special prohibition on it, as he also does here. By this commandment he wanted to tear the people away from it, so that they would become timid. But now we no longer hold such things, comforting ourselves that in the New Testament we are free from such outward statutes, as Paul often indicates in his epistles, that all statutes are no longer valid in Christianity.
5 So here he adds the cause itself, and says: "In it is the soul. "For I will have your blood, wherein is the soul" 2c. "The soul," that is, "the life." I would that we had such a word in our language, that we might rightly give the Hebrew word nephesh. When we call "the soul" according to our language, we call the other part of man that separates from the body, that is, the Scriptures commonly call "the spirit. For the Hebrew language is much richer than we in our language. But "soul" they call the bodily life, which we naturally lead, according to the five senses. So it is commonly used in Scripture, as one often reads in the third book of Moses [Cap. 5, 2. 7, 21.]: "When a soul defiles itself." Item [Deut. 19, 11. 22, 26.]: "If someone strikes a soul," and the-
1) In the editions: "a grawen"; but "grauen" is always of the neuter gender in Luther.
same that it is called no more, because a natural man.
(6) So we shall hear in the twelfth chapter [v. 5], how Abraham went forth with all the substance which they had gained, and souls which they had begotten; and Cap. 46, 27. how Jacob went into Egypt with seventy souls. We cannot suffer it well in our language, but must be accustomed to the Scripture way. So also understand the saying in the Gospel [John 12:25], "He that hateth his soul keepeth it unto life eternal." Item [Joh. 10, 12.]: "I leave my soul for my sheep." If one wants it rightly German, it is so much: I leave my body life for my sheep. Item: He who sets down his body life and despises it. Therefore do not think, as some pagans have thought, that the spirit or soul dwells in the blood; for where this would be, the soul could never separate from the blood. For I will require your blood from the hands of every beast, and I will require the soul of man from the hands of man," which is to say, "Whosoever sheddeth blood, I will require it of him, though he be a beast. This is a strange saying, since one can see that this commandment is actually intended to prevent murder and death. Therefore it follows:
V. 6. 7. Whoever sheds man's blood, his blood shall also be shed by man, for God made man in His image. Be fruitful and multiply, and be active on the earth, that you may become many.
7) The 2) is the first commandment of the worldly sword: Whoever sheds men's blood, he shall be guilty that his blood be shed again; yet not that he [God] will do it himself, but [it] shall be done by men. In the words the worldly authority is appointed, and the right of God, the sword, is given into its hand. As also above [Gen. 4:14] of Cain, when he said, "Thus it shall come to pass, that whosoever finds me shall slay me," which he would not have said if Adam had not wielded the sword. Therefore Noah will have preached and led this also. This is one that is founded here.
2) Erlanger: Da.
(8) But understand the saying to mean that it is true that all the blood of the slayer is shed by the hands of men, unless God comes first. For he only establishes law and power here, although it is often abated by those who have the law. This does not mean that justice is abolished, but rather that it continues; for he does not say de facto what is to be done, but de jure what is to be done, what is to be done; but for this reason it does not always happen so soon.
V. 8-17. God further said to Noah and to his sons with him, "Behold, I establish a covenant with you, and with your seed after you, and with every living creature that is with you, of birds, and of cattle, and of all the beasts of the earth that are with you, of all that are gone out of the casket, of whatsoever beasts they be upon the earth. And establish my covenant with you, that henceforth all flesh shall no more be destroyed with the waters of the flood, neither shall there any more come a flood to destroy the earth. And God said: This is the sign of my covenant, which I have made between me and every living creature among you forever. I have set my bow in the clouds, and it shall be the sign of my covenant between me and the earth. And when it comes that I bring clouds over the earth, then my bow shall be seen in the clouds. Then I will remember my covenant between me and you and all living creatures in all flesh, so that there will no longer be a flood to destroy all flesh. Therefore my bow shall be in the clouds, that I may look upon it, and remember the everlasting covenant between God and every living creature in all flesh that is upon the earth. God said the same thing to Noah: "This is the sign of the covenant that I have established between Me and all flesh on earth.
9 See the order. First, he has exposed it again according to the outward nature, given more gift, freedom to eat meat, and given new laws. For he seeth that there is no good in us: therefore, though he cannot inwardly, yet will he outwardly defend the wicked with the sword; for the pious may not. Now make
He also gives faith for his own, first the word and then the sign. For he has acted this way from the beginning: when he gives the gospel, he does not leave it at the word, but adds a sign. As we have in the New Testament the word [Marc. 16, 16.]: "He that believeth" 2c., with it also the sign: "He that is baptized." Likewise we have Christ's body and blood in the bread and wine besides the word [Matth. 26, 26. 27.]. So he does like a pious, faithful man who writes a letter and presses his seal on it.
(10) But these words are not yet the true gospel, for it is a promise that concerns not only them, the people, but all the animals of the earth; it is a physical good and benefit that he promised before Noah asked for it or thought about it. Therefore he keeps these words, we believe or not. Noah had faith, and was a devout man. The animals could not believe, yet he also promised them. But it helps Noah that his faith is strengthened and comforted. But he speaks differently, not that no flesh should perish, but that it should no longer be destroyed by the waters and the flood. As if to say, I will hereafter cause another destruction, not with water, but with fire at the last day [2 Pet. 3:7]. Item, that he says: "all flesh", indicates that it may well happen that a city or country is drowned; item, that the animals are drowned in the water; but in general it shall not perish. These are the words; now of the sign.
(11) Here the masters of the pagans, the philosophers, wanted to be clever, and were almost worried and broken about what the rainbow was, and they were hostilely striving, 1) how it happened that it always stood against the sun, and generally against the morning, when the sun stood against the evening. Item, that it is only half round, some have said, it 2) comes from the fact that the hollow clouds push the ray of the sun back against the sun, so that it breaks and makes such an arc of various colors. Some bring also other causes, mean, we should it
1) That is, very much sought after. Jenaer and Wittenberger: "vleissig betrachtet".
2) Erlanger: er.
believe. But if you look at it, it is such loose fables, as if it had been said by vain old cripples. So leave off such fables and follow the Scriptures, which say that it is because God says: "When I cover the sky with clouds, then my bow shall be seen in the clouds"; not that it is always seen when there are clouds in the sky, for he does not say that; but when he desires, he makes us see him.
12. as often as we see him (he says), he wants us to remember the covenant he made with us. So we shall know and understand how it means so much that God remembers his promise not to drown the world any more with the flood of sin, and reminds us of the great wrath and judgment that went over the whole world before, that there is none more terrible from the beginning to the end of the world. Thus he admonishes us of the terrible wrath that the world deserved, and still deserves, and yet comforts us that he will no longer punish it so, because the earth stands.
013 And what is this, that he saith, Then will I remember my covenant; item, Therefore shall my bow be in the clouds, that I may look upon it, and remember my everlasting covenant? When is he ever so drowsy that he forgets, when all things are ever before his eyes, that he must see and cannot forget? But these are sayings that indicate the nature of faith. The Scripture says that God remembers when we feel and realize that he remembers, namely, when he presents himself outwardly in such a way that we notice how he remembers. For since the bow does not always stand, it seems outwardly as if he does not always remember it; but when it is seen, we can say: Behold, God remembers his word. So it all goes like this: as I stand against God, so He stands against me; He cannot otherwise deal with us except by words and signs. Therefore, it is called "remembering" when it is done in such a way that I see and hear it. You must be accustomed to this throughout the Scriptures. So we have the flood of sin gone, which is all written for our sake, that we may learn what God's works are.
14. but if there is still the point, which means that one should not eat blood; that must be
we act a little, because ^s stands here first, and is often repeated in the Scriptures. But I have said before that where one cannot prove the interpretation, one should not build and stand firmly on it; so here I say that what is interpreted is right and true, but that it rhymes here, I do not want to die on it. First, to eat and drink is to believe in the Scriptures, or to see the doctrine with faith; as in the Gospel of John the bread signifies the doctrine or law, the fish good examples. This is right and certain by Scripture through and through; for Christ [John 6:54] clearly says, "He that eateth my flesh, and drinketh my blood, hath everlasting life," is not said of bodily, but of spiritual eating, as he himself interprets it, v. 35, which is, "He that believeth on me." Thus to eat is always to believe; but according as the food is, so is the eating; as the doctrine is, so is the faith. If the doctrine is right, it is also right faith; if it is wrong and poisoned, it is also wrong, dead faith.
(15) Since it is also said here about food, it must of course concern doctrine and faith, so that the blood means the doctrine that God does not want. But which is it? I have often said that the Christian life consists of two parts. When one preaches about faith, one should see to it that one preaches in the most truthful way, for it cannot suffer anything to be added to it; but love can suffer many things, as Paul says [1 Cor. 13:7]: "Love endures all things," even the most wicked of boys, as Christ has borne us; but faith bears nothing, thus saying: "That people live imperfectly, there may be patience, but with unrighteous doctrine I have no patience.
Therefore, there is a great difference between 1) doctrine and life. With doctrine there is no joking, it must remain pure and right, but with life we do not keep it so strict. As can be seen in the Gospel, Christ is patient with the disciples and sees through their fingers when they stumble. But he also punishes them at times, saying, "This is not right; this is the teaching. But with the Pharisees and hypocrites
1) "the" is missing in the Erlanger.
he never had any patience; for it is not the life that is affected, but the doctrine. The greatest power lies in the doctrine; if it remains pure, one can bear all kinds of imperfect life and weakness, so far as one holds to the doctrine and confesses that life should be different; but where the doctrine is falsified, life can no longer be helped.
(17) So God relents here, wanting people to eat flesh, but refusing to eat blood. As if to say: Keep only faith pure, though you cannot keep and have love pure and perfect. The blood is pure in man, because the soul is in it. That is, faith teaches: You are condemned from the top of your head to the bottom of your feet. That is why we are baptized and immersed in water, so that it may be understood that man must be drowned and perish in this life, because this bodily life is vain sin. Now he that preacheth otherwise, and layeth up our own work, as the Jews did, when they said that the law of Moses must be kept, giveth blood to eat, wherein is life in the flesh; that is, he maketh men to stand in their vesture and blood, because we are born in it.
(18) So I could well bear all the errors that the pope, bishops, 2c. have, apart from doctrine; but that they want to have their doctrine preached, and condemn ours, that is not for us to suffer. For they have corrupted the world, they have preached nothing, that the old Adam might be killed, and they have not suffered him that would preach it. Therefore their doctrine is nothing but eating blood and drinking. So you see why God forbade so severely to eat blood, that is, not to preach anything that makes men able and strengthens works, but only that man must die before God. Therefore, when I preach thus: Dear man, if you want to be saved, it is necessary that you despair of everything that is human, and die to everything that is innate to you [1 Pet. 2, 24], take off the old Adam altogether, and crawl into another skin [Col. 3, 9. 10.], that is preached purely, and no blood eaten.
19 Now against this is that preaching. For they let man still live in his will and works, as something before God.
should apply. If then thou teachest to kill man [Rom. 8, 13. Col. 3, 5.], thou mayest eat flesh; but from the blood thou must beware, that is, thou teachest to put to death the flesh that is not yet in the pit. The flesh cannot be cast away altogether; for what is not perfect we must suffer, and bear the infirmity. Let that be enough of it.
V. 18-29. The sons of Noah who went out of the box are these: Shem, Ham, Japheth. Ham however is the father Canaan. These are the three sons of Noah, by whom all the lands were occupied. And Noah began and became a husbandman, and planted vineyards. And when he drank of the wine, he was drunken, and lay uncovered in the tabernacle. When Ham, Canaan's father, saw his father's shame, 1) he told his two brothers outside. Then Shem and Japheth took their garment, and put it on both their shoulders, and went backward, and covered their father's shame; and their faces were turned away, that they might not see their father's shame. When Noah awoke from his wine, and learned what his little son had done to him, he said, Cursed be Canaan, and be a servant of all the servants of his brethren. And said further, Praise be to GOD, the LORD of Shem, and let Canaan be his servant. Let God spread out Japheth, and let him dwell in the tents of Shem, and let Canaan be his servant. Noah lived after the flood three hundred and fifty years, and his whole age was nine hundred and fifty years, and he died.
20 This history is easy in itself, that Noah, the holy patriarch, teaches the world also to seek temporal food, as when he planted vineyards and built them. For this is not to be rejected, that the Scripture speaks of the holy fathers, how they outwardly performed small works.
1) Marginal gloss: Father's shame. Many interpret this story to mean that prelates should not be punished for their vices, which Christ and all the apostles did. But interpret it correctly, that Noah is Christ and all believers. Let drunkenness be love and faith in the Holy Spirit. The nakedness is the cross and suffering before the world. Ham are the false saints of works and the glorifiers who mock Christ and his own, and take pleasure in their sufferings. Shem and Japheth are the pious Christians who praise and honor such suffering.
See what they have done, so that it is not evil, but well done, to work the earth and bring forth the food that God wants to give.
21 Although it is also indicated that it should be used moderately. For God showers us abundantly with his goods, but no one needs them except the spirit; where this is lacking, they are misused, so that they are 1) squandered away nefariously, or that avarice takes hold of them too much, and no one enjoys them.
This chapter also gives an almost good sermon for us Germans. For here we have an example that we get drunk and drunk up. For the text clearly says how the holy man became drunk, as we will also hear about Lot hereafter [Cap. 19, 33, 35]. Nevertheless, we cannot soon blame this work for being done so badly, although the Scripture does not say whether it was done well or badly. But the fact that it says that he was a holy man also indicates that he certainly did not do it out of any evil opinion or intention, that he may or may not have done it, but perhaps, when he was tired, he wanted to refresh himself and thus became drunk; so that such a work might well be done by a holy, pious man, as otherwise by bad boys. As in many other works, it is common to be angry, to be angry, to be scolded, but we read that Christ himself did it.
(23) This I say, that the saints, when their lives and examples are led, are to be regarded, not according to works, but according to the person, and according to their faith. It is not a dangerous thing, for when one looks at the works that the saints have done, he does not look at the faith in which and from which they have done the works. As if I fell on the work and wanted to get drunk and then say, "If the holy man Noah did it, I will go to the devil, just as he went to heaven. Likewise also judge other works of the saints. Therefore, whoever wants to follow the saints must have the faith in which they walked. If
1) In the old editions: smokeless.
he has, he can follow them without driving.
24 Thus we read in the book of Judges [Cap. 15:8, 11] of Samson the holy judge, how he smote the Philistines, and his people asked him why he had done this thing: and he said, As they have done it unto me, so have I done it unto them. Behold, this is ever unchristian, and contrary to the gospel. Therefore, if you would follow the example and do so, you are leading to the devil. The reason is that you are not the man Samson was, and he was not the man you are. He was righteous in heart, therefore the work was blameless. For he was so minded to suffer for his sake that they would have killed him. But because he was appointed judge, and was to punish the Philistines, and to deliver his people out of their hand, he speaketh rightly, as if he should say, Inasmuch as they have done it unto my people, they have done it unto me.
(25) Therefore we conclude with the epistle to the Hebrews [chap. 11], where he explains how the holy arch-fathers did all works by faith: "Look at your forefathers, how they believed"; as if to say, not what works they did. For it is not possible for us to do all works as the saints did. Nor would anything but vain sect and dissension come of it. In this way all cobblers should be fishermen, because the apostles were fishermen [Matt. 4:18]. Shouldn't a shoemaker be able to be pious and do his trade in faith? But should everyone therefore follow him? Therefore let every man wait for his work. But if it should come to pass that there is need, then thou also shalt follow his work. Otherwise, stick to your own, and you will stay out of the way. The works are many, but faith is one. So you may follow the outward nature, which is called good, that you do well as he has done, but do not determine the very work, person, time, place, 2c. [determine].
26 Therefore I say that Noah's getting drunk could have been done without sin. If another did it, it would be sin. This makes it necessary to separate works from faith. God judges according to the person; as the person is, so is the work.
27. there were also many who preached against the
Drunkenness, and we Germans in particular, have the 1) clamor of it in other countries. It is also not a delicious virtue. But however shameful it is, it is also true that if I had to choose one, I would rather suffer this vice than the one they practice and lead, which they despise us so proudly for, which I do not want to name. Nor do I want to incite them to it, but rather from it, and I would also like to ward it off and stop it if I could. For this reason, no one may take the example for himself and protect his bad habits.
28 Now further. Behold, what a fickle thing it is about a man, and how terrible is God's judgment. There are only eight persons preserved in the ark on earth, four men and four women, and all holy. For if Ham had not been pious, God would not have preserved him in the box with the others, nor would he have been able to carry it. For it had to be a great, strong faith that should stand before the terrible plague, and float in the water, and likewise live in the midst of death, which was always before his eyes. That we may well be astonished that such an excellent man in high faith falls so low that he is cursed with all his descendants, and that God becomes so hostile to him that he subsequently destroys all his family. If then he who has had such faith does not stand, how easily may we who still have so little faith fall?
29. But I have said that it is God's judgment prescribed in all histories from the beginning of the world, that we may see what God's works are. But this is God's work, that no one is so high up that he cannot fall down, and again, no one is so low that he cannot come up. Therefore, there is no reason for either side to despair or to be presumptuous.
(30) So we see in the example that he and his wife fell into presumption, became secure, and insisted on their faith, and so fell into negligence. They sank down until they fell to the ground, 2) so that everyone who has faith may fear and be afraid, and not be sure.
1) "that" is missing in the Erlanger.
2) Erlanger: fall.
as Paul [1 Cor. 10:12] also says 3), "Let him that standeth see that he fall not." It cannot be said that this man did not have true grace or faith; he was much more worthy than perhaps anyone else on earth, for one would hardly find anyone who is now like him in art and understanding. But what does Noah do now? When he learns of the wickedness that his youngest son had done to him, the text says:
V. 35. 26. Cursed be Canaan, and be a servant of all the servants among his brethren. And said further, Praised be GOD, the LORD of Shem, and Canaan be his servant 2c.
(31) This is also to be considered contrary to the gospel, for it is ever forbidden in express words, that one should not avenge himself, nor curse anyone, nor wish evil, but only good [Rom. 12:19, 14]. Yes, if another had done it without the Spirit, it would not have been good, but because Noah does it, it is well done, because the Holy Spirit does it, who is in him. Who then will say, Why doest thou this? No one can judge a Christian man and say, you are not doing right; as Paul says, "The spiritual man judges everything, and is judged by no one"; what he concludes is right, because what he judges, God judges; but whoever judges him, judges God. This is how the holy scriptures and their examples go in great things, which the world does not know how to handle.
32 Now the curse is nothing else, but outwardly malediction, that Ham shall be subject to his brethren. And this is the prophecy that followed long after and was fulfilled. For we read soon after that Ham and his family have risen very high and have almost taken the core and the best part of the land and have built it most splendidly. There is still a clear saying here that he is to be a servant of the others, so that it must be assumed that the curse did not begin until after God had brought the Jewish people into the land.
(33) This is because when God speaks a word, it seems as if a fool has spoken it and it is a lie; likewise, when God speaks a word, it seems as if a fool has spoken it and it is a lie.
3) "also" is missing in the Erlanger.
When he says here that Ham should lie down and be a servant, you can see that he always lies up thereafter for a long time. But where is God's word? But that is why it is called God's work, that his way is: whom he wants to lift up, he presses down; whom he wants to overthrow and press down, he lifts up first.
34 Thus he plays with all kingdoms, dominions, wise men and high men still. Thus he did with the kingdoms of Assyria, Persia, Greece, Alexandria, 1) and finally with Rome. Thus he still does: Whoever floats highest and thinks he cannot sink, he throws to the ground. This is his work, faith belongs to it; the spirit must be, which says: Even if it seems differently, than the words are, nevertheless God will follow his word and fulfill it, even if one should not become aware of it. Let only Ham become strong and powerful enough: if he thinks that he sits most firmly, he will lie in the dirt in a moment. This is history and an example. We now want to touch the secret 2) interpretation as well.
Until now, the good patriarch has been made a spiritual prelate, and this example has been interpreted to mean that the spiritual prelates should not be touched or scolded, or their vices punished. How the evil Ham of the father laughs, since he lies so shamelessly, and points at him with fingers. This is what they have done in the world and protected themselves with it, so that everyone was afraid to open their mouths against them. Now it is nevertheless a pity and an annual thing, if one thus drives sayings with wrong understanding into the people, that they grasp it; that [it] costs afterwards more, as I have experienced myself, that one learns it again, than that one has learned it before.
(36) Therefore, first of all, a right mind must be made of it. It is true that we should live like this with the next Christian: if we know of a shame that is still secret, we should cover it up; as I would like to be done to me [Matth. 7, 12]. But if it is evident that it is known to all.
1) Alexandria will probably mean the empire of Alexander the Great.
2) Jenaer: spiritual.
3) But we should help to decorate and embellish as much as we can. But to let it go unpunished and not to resist, this is not valid in any way. For so Paul says to Timothy [1 Ep. 5:20], Thou shalt punish publicly, that others may be offended at it. And behold, as he himself cometh, and reproacheth also their spiritual nature, he calleth them hypocrites and reprobate sects 2c. Why does he do this? Because their nature was a public offense, which led the people to say that their thing was right. There was no longer any use in covering up or keeping silent, for this corrupts the souls.
37 Therefore, when vice breaks in and does harm, one must no longer be silent. But because it is secret, so that it harms no one but itself, I must keep silent and secretly punish it, help it out, or lock it up so that it does not break out any further.
(38) Our blind leaders have told us that neither the pope nor the clergy should be scolded if they do not carry out their office and live more secularly than anyone else, and they have set an example and made a chapter on it in their sacred right. We say no to this. Let it be done that they keep silent what is secret, but that it is known to everyone that their nature and rule is contrary to the gospel, we must say publicly, so that the people do not get into the delusion as if it were right.
(39) This is the least of the punishments, though they alone fear it. But it is much worse if they have to be punished for their holy life, which everyone thinks is delicious. Then stone and wood should cry out and say, "I will be silent about their shameful lives," but that is not to be suffered, that they want to make people devout with their beautiful nature and works. Then I must stand and preach: You are murderers of souls, and thus bring the whole world into misery and distress; you are most of all devils, where you are most holy.
40 Now look at this example with its proper interpretation. God has more to accomplish than that he should, through the holy man, destroy evil.
3) Erlanger: we it.
Interpret jacks. If he is holy, he will also interpret a saint. The holy scripture does not point its interpretation to harlots and knaves, but commonly to Christ. Therefore, if you want to interpret it without a driver, interpret it to Christ. For as Noah planted the vineyard, and drank of the wine, and was drunken with it, and fell asleep, and lay naked in the tabernacle, and was laughed at by this, but was covered up by others: so it was also with Christ. He built a vineyard [Is. 5, 2. 7.], that was the Jewish people; from it he drank, that is, he had to be silked by Jews and hang on the cross; then great love made him drunk, so that he died. And because he suffers so from great love, from which he is drunk, that he forgets himself, that he only helps us, he hangs there with all shame, is mocked, reviled and defiled, like an unfit man, yes, like the worst thief and murderer [Matth. 27, 39. ff.].
Above the suffering and the holy cross, the two are now separated. The pious and the wicked. It angers Ham, but the others mend his ways. Ham mocks him and points fingers at him. These are the saints, the Jews, who do not want to go to heaven through suffering and shame, but through their works. Therefore, it is not that Ham should point out dre who despises the prelates of the Roman church, but that the prelates, bishops 2c. of this Ham are themselves, who do not want to suffer anything, do not want to bear shame, but who despise, mock, and blaspheme Christ's and the pious Christians' suffering. They should embellish, honor and adorn it, so they ridicule it and condemn it.
The others are the devout Christians who understand the gospel well and accept the word of the cross by faith, which brings shame and disgrace, as Christ himself had to bear. Therefore they do not mock it, but hold it in all honor, confessing it before everyone.
Turn to it all that they have, take the garments on their shoulders, and cover it up, that is, confess with words and works that this is the true life, that Christ must suffer and die, and all who are in Christ.
43 Thus the nakedness of Noah is nothing else than the shameful suffering of Christ and His own, which is preached and accepted by the faithful. Ham, however, are the great saints, not gross sinners, who scoff at the suffering, as they said at the cross: Yes, is this the Son of God? "If he is Christ, let him come down and help himself" [Matth. 27, 40.]. This is what they did to all the martyrs who died for the sake of the crucified name of Christ. It will still be done to us, if we become worthy of it. This is the pious son, who should comfort and help carry, so he is happy and proud about it, laughs at the misfortune. As Christ says in the 35th Psalm, vv. 13-15: "When they were in trouble, I bore grief and put on sackcloth; but now when I am in trouble, they dance and leap and rejoice at my loss. And the most grievous thing of all is that the Holy Father's own Son does this, which also happened to Christ from his own people, as the Psalm [55:14, 15] laments. Therefore he also curses them, as Noah cursed Ham, in many places, as, through the whole hundred and ninth Psalm. Thus you have the interpretation of this example, that it, like almost all other figures, interprets the nature, so the gospel causes and brings with it, if it 2) also happens to us in such a way, that we know it must be so. Therefore, beware of the shameful, perverse doctrines and interpretations that our papists have so far driven into the people.
1) "willen" is missing in the Erlanger.
2) "it" is missing in the Erlanger.