c. Att.i.tude of Church members to their pride 205-206.
* Why Ham"s name was not mentioned when he was cursed 207-208.
6. The word dilatet the Latins use in explaining j.a.pheth"s blessing 209-210.
a. It is not in harmony with the Hebrew 209-210.
b. Why all Latin interpreters use it 211.
c. It does not fully express the sense of the Holy Spirit 212.
d. What explanation should be given here 213-215.
7. All descendents of j.a.pheth partake of this blessing through the Gospel 216-217.
8. Translations of Latin interpreters of this blessing are to be harmonized with the original text 218-219.
* Ham"s name 220-221.
a. Its meaning and reason his parents gave it to him 220.
b. The hope of his parents in this name disappointed 221.
9. It is ascribed to this promise that Germany in these last days received the light of the Gospel 222.
* Abraham had Noah as his teacher 223.
* The temporal prosperity of Ham"s family, and their wickedness 224.
V. HAM CURSED; SHEM AND j.a.pHETH BLESSED.
A. The Curse p.r.o.nounced Upon Ham.
174. But there is another reason for this repeatedly uttered curse.
G.o.d cannot forget such great irreverence toward parents, nor does he suffer it to go unpunished. He requires that parents and rulers be regarded with reverence. He requires that elders be honored, commanding that one shall rise up before a h.o.a.ry head (Lev 19, 32).
And, speaking of ministers of the Word, he says, "He that despiseth you, despiseth me" (Mt 10, 40; Lk 10, 16).
175. Hence disobedience of parents is a sure indication that curse and disaster are close at hand. Likewise is contempt of ministers and of rulers punished. When the people of the primitive world began to deride the patriarchs and to hold their authority in contempt, the flood followed. When, among the people of Judah, the child began to behave himself proudly against the old man, as Isaiah has it (ch 3, 5), Jerusalem was laid waste and Judah went down. Such corruption of morals is a certain sign of impending evil. We justly fear for Germany a like fate when we look upon the prevailing disrespect for authority.
176. Let us, however, bear witness of a practice to which both Holy Writ and our experience testify. Because G.o.d delays the threatened punishment he is mocked and considered a liar. In this practice we should see the seal, as it were, to every prophecy. Ham hears that he is accursed; but inasmuch as the curse does not go into immediate effect, he securely despises and derides the same.
177. Thus did the first world hold Noah"s prophecy in ridicule when he spoke of the flood. Had they believed that such a punishment was close at hand, would they have gone on in a feeling of security? Would they not rather have repented and begun a better life? If Ham had believed that to be true which he heard from his father, he would have sought refuge in mercy and, confessing his crime, craved forgiveness. But he did neither; rather did he haughtily leave his father, to go to Babylon. There, with his posterity, he gave himself up to the building of a city and of a tower, and made himself lord of all Greater Asia.
178. What is the reason for this feeling of security? It lies in the fact that divine prophecies must be believed; they cannot be perceived by our senses, or by experience. This is true both of divine promises and of divine threats. Therefore the opposite always seems to the flesh to be true.
179. Ham is cursed by his father; but he lays hold upon the greater portion of the earth and establishes vast kingdoms. On the other hand, Shem and j.a.pheth are blessed, but in comparison with Ham, they and their posterity are beggarly.
Where then are we to seek the truth of this prophecy? I answer: This prophecy and all others, whether they be promises or threats, cannot be understood by reason, but by faith alone. G.o.d delays both punishments and rewards; hence there is need of endurance. For "He that endureth to the end, the same shall be saved," as Christ says (Mt 24, 13).
180. The life of all pious people is wholly of faith and hope. The evidence of our senses, history, and the way of the world, would teach us the opposite. Ham is cursed, yet he alone obtains dominion. Shem and j.a.pheth are blessed, yet they alone bear reproach and affliction.
Since both the promises and the threats of G.o.d reach out into the future, the issue must be awaited in faith. Habakkuk says (ch 2, 3), "It will surely come, it will not delay."
181. Great is the wrath of the Holy Spirit which here prompts him to say of Ham, "A servant of servants shall he be;" that is, the lowest and vilest of slaves. But if you let history speak, you will see Ham rule in Canaan, whereas Abraham, Isaac, and Jacob, and others who followed, and had the blessing, lived like servants among the Canaanites. The Egyptians are Ham"s offspring, and how cruel was the servitude Israel suffered there!
182. How, then, was it true that Ham was cursed and Shem was blessed?
In this way: The fulfillment of the promise and of the threat was in the future. This delay is ordained in order that the wicked may fill their measure of sin and may not be able to accuse G.o.d of having given them no room for repentance. On the other hand, when the righteous suffer at the hands of the unrighteous and become the servants of servants, they undergo such trial and discipline for the purpose of increasing in faith and in love toward G.o.d; so that, trained in manifold vexations and tribulations, they may attain the promise.
When the time was fulfilled, the might of Ham"s posterity was not great enough to withstand the posterity of Shem. Then, indeed, was fulfilled that curse which Ham and his posterity had so long despised and disbelieved.
183. It is much the same with us today. We have the true doctrine and the true worship. Hence we can boast that we are the true Church, having the promise of spiritual blessings in Christ. As the pope"s church condemns our doctrine, we know her to be not the Church of Christ but of Satan, and truly, like Ham, a "servant of servants." And yet anyone may see that the pope rules, while we are servants and the off-scouring, as Paul says (1 Cor 4, 12).
184. What, then, shall we poor, oppressed people do? We are to comfort our souls meanwhile with our spiritual dominion. We know we have forgiveness of sins and a gracious G.o.d, through Christ, until also temporal freedom shall be vouchsafed on the last day. And we are not without traces of temporal freedom even in this life; for while tyrants stubbornly oppose the Gospel, they are cut off from the earth, root and branch.
185. So was the Roman empire destroyed after all the other world-powers perished; but G.o.d"s Word and Church remain forever.
Likewise, Christ weakens the Pope"s power, little by little; but that he may be utterly removed and become a servant of servants with wicked Ham is a matter for faith to await. Ham is shut out from the kingdom of G.o.d and possesses the kingdoms of the world for a time, just as the pope is shut out from the Church of G.o.d and holds temporal dominion for a time. But his dominion shall vanish.
186. The divine law and order is that the righteous have dominion, but by faith, being satisfied with such spiritual blessing as a gracious G.o.d and the certain hope of the heavenly kingdom. Meanwhile, we leave possession of the kingdoms of the world to the wicked until G.o.d shall scatter also their worldly power, and, through Christ, make us heirs of all things.
187. Furthermore, we learn from this prophecy that Noah, by a special illumination of the Holy Spirit, was enabled to see, in the first place, that his posterity would remain forever, and in the second place, that the family of Ham, though they were to be rulers for a time, would perish at last and above all would lose the spiritual blessing.
188. However, the explanation given above (ch 4, --182) with reference to the descendants of Cain, applies also here. I do not entertain the opinion that the offspring of Ham were doomed, without exception. Some found salvation by being converted to faith, but such salvation was not due to a definite promise but to uncovenanted grace, so to speak.
Likewise the Gibeonites and others were saved when the children of Israel occupied the land of Canaan. Job, Naaman the Syrian, the people of Nineveh, the widow of Zarephath, and others from the heathen were saved, not by virtue of a promise, but by uncovenanted grace.
B. Blessing p.r.o.nounced Upon Shem.
189. But why does Noah not say, "Blessed be Shem," instead of, "Blessed be Jehovah, the G.o.d of Shem"? I answer that it is because of the magnitude of the blessing. The reference here is not to a temporal blessing, but to the future blessing through the promised seed. He sees this blessing to be so great that he cannot express it; hence, he turns to thanksgiving. It seems that Zacharias was thinking of this very pa.s.sage when he said, for a similar reason, "Blessed be the Lord, the G.o.d of Israel" (Lk 1, 68).
190. Noah"s blessing takes the form of thanksgiving unto G.o.d. G.o.d, he says, is blessed, who is the G.o.d of Shem. In other words: It is needless for me to extend my blessing over Shem, who has been blessed before with spiritual blessing; he already is a child of G.o.d, and from him the Church will be continued, as it was continued from Seth before the flood. Full of wonderful meaning is the fact that Noah joins G.o.d with Shem, his son, and, as it were, unites them.
191. Noah"s heart must have been divinely illumined since he makes such a distinction between his sons, rejecting Ham with his posterity and placing Shem in line with the saints and the Church because the spiritual blessing, given in paradise concerning the seed, would rest upon him. Therefore, this holy man blesses G.o.d and gives thanks unto him.
C. Blessing p.r.o.nounced Upon j.a.pheth.
V. 27. _G.o.d enlarge j.a.pheth, and let him dwell in the tents of Shem; and let Canaan be his servant._
192. This prophecy is wonderful for the aptness of each single word.
Noah did not bless Shem, but the G.o.d of Shem, by way of giving thanks to G.o.d for having embraced Shem and having adorned him with a spiritual promise, or the blessing of the woman"s seed. But when he mentions j.a.pheth he does not employ the same manner of speaking as in the case of Shem. His words are chosen for the purpose of showing the mystery of which Paul speaks (Rom 11, 11) and Christ (Jn 4, 22), that salvation is from the Jews and yet the gentiles also became partakers of this salvation. Shem alone is the true root and stem, yet the heathen are grafted upon this stem, as a foreign branch, and become partakers of the fatness and the sap which are in the chosen tree.
193. Noah, seeing this through the Holy Spirit, predicts, in dim allusions but correctly, that Christ"s kingdom is to spread in the world from the root of Shem, and not from that of j.a.pheth.
194. The Jews prate that j.a.pheth stands for the neighboring nations around Jerusalem which were admitted to the temple and its worship.
But Noah makes little ado about the temple of Jerusalem, or the tabernacle of Moses; his words refer to greater matters. He treats of the three patriarchs who are to replenish the earth. While he affirms of j.a.pheth that he does not belong to the root of the people of G.o.d which possesses the promise of the Christ, he declares that he shall be incorporated through the call of the Gospel into the fellowship of that people which has G.o.d and the promises.
195. Here, then, we have a picture of the Church of the Gentiles and of the Jews. Ham, being wicked, is not admitted to the spiritual blessing of the seed, except as it happens by uncovenanted grace. To j.a.pheth, however, though he has not the promise of the seed, like Shem, the hope is nevertheless given that he will, at some future time, be taken into the fellowship of the Church. Thus we Gentiles, being sons of j.a.pheth, have no direct promise, indeed, and yet we are included in the promise given to the Jews, since we are predestined to the fellowship of the holy people of G.o.d. These matters are here recorded, not for Shem and j.a.pheth so much as for their posterity.
196. We learn why the Jews are so haughty and boastful. They see that Shem, their father, alone has the promise of eternal blessing, which is given through Christ. So far, so good. But when they believe that the promise pertains not to faith but rather to the carnal descent, they are in error. This subject has been splendidly treated by Paul (Rom 9, 6). There he establishes the fact that the children of Abraham are not his carnal descendants but those who have his faith (Gal 3, 7).
197. The same thought is suggested here by Moses, who says in so many words, "Blessed be Jehovah, the G.o.d of Shem." This shows that there is no blessing except by the G.o.d of Shem. Hence, no Jew will share this blessing unless he have the G.o.d of Shem; that is, unless he believes.