Commentary on Genesis, Vol. 2: Luther on Sin and the Flood

III. CONCERNING ALLEGORIES

A. Allegories in General

69. At last we have finished the story of the flood, which Moses satisfactorily describes at great length. It is a fearful example of the immeasurable and all but boundless wrath of God, which is beyond the power of human utterance. There remains to be said a word or two concerning its allegorical meaning. I have often declared that I take no great pleasure in allegories, although in my younger days they had such a fascination for me that I thought everything ought to be shown to have an allegorical meaning. I was influenced in this respect by the example of Origen and Jerome, whom I admired as the greatest of all theologians. I may add that Augustine also uses the allegory quite frequently.

70. But while I followed the example of these men, I discovered at last that, to my great loss, I had followed a shadow, and had overlooked the very sap and marrow of the Scriptures. Thereupon I began to hate allegories. They are pleasing, to be sure, especially when they contain happy allusions. They may be compared to choice pictures. But as much as real objects with their native hues surpass a picture, even though it should glow, as the poet has it (stat silo V. 1, 5), with Apelles-like colors, closely copied from nature, so much the historical narrative itself is superior to the allegory.

71. In our day the ignorant mob of the Anabaptists is as much filled with immoderate craving for allegory as are the monks. They love to delve in the more mysterious books, such as the Revelation of John, and that worthless fabrication passing under the title of the second and third books of Esdras. For, there you are at liberty to follow your fancy as you please. We recall that Muntzer, the seditious spirit, turned everything into allegory. But true it is, that he who, without judgment, makes allegories or follows those made by others, will not only be deceived but sustain deplorable injury, as there are examples to prove.

72. Allegories must either be avoided altogether or be worked out with the best judgment. They must conform to the rule followed by the apostles, of which we shall soon have occasion to speak. Let us avoid falling into those ugly and baneful absurdities, not only of those who are misnamed theologians, but also of the Canonists, or rather Assinists, of which the decretals and decisions of that most detestable master, the pope, are an example.

73. This statement, however, must not be taken for a general condemnation of all allegory. Christ and the apostles made use of allegories at times. These, however, were in keeping with the faith according to the injunction of Paul (Rom 12, 6) that prophecy, or doctrine, should be according to the proportion of faith.

74. When we put the allegory under the ban, we confine ourselves to that species which, with the setting aside of scriptural warrant, is altogether the product of man's mind and fancy. Those which are tested by the analogy of faith, serve not only as ornaments of the doctrine but also as consolation for the soul.

75. Peter turns this very story of the flood into a most beautiful allegory, saying that baptism is symbolized by the flood, and saves us. For, in it not only the filth of the flesh is washed away, but conscience makes good answer toward God through the resurrection of Jesus Christ, who is enthroned at the right hand of God and has destroyed death in order to make us heirs of eternal life; who, moreover, is gone into heaven; angels and authorities and powers being made subject unto him, 1 Pet 3, 21-22. This is, indeed, a theological allegory, in accordance with faith, and full of solace.

76. Such is also the allegory of Christ in John 3, 14, concerning the serpent lifted up in the wilderness and the healing of those bitten by the serpent's tooth who gazed upon it. Again, there is that one by Paul (1 Cor 10, 1), All our fathers did drink from the same spiritual rock, etc. Such allegories as these not only agree with the matter itself, but also instruct the heart in faith and are a help to the conscience.

77. But take a look at the ordinary allegory of Jerome, Origen and Augustine. These men, when they create an allegory, leave faith altogether out of consideration, and merely air philosophical opinions, foreign alike to the sphere of faith and to that of morals; not to speak of the fact that they are quite silly and a mass of absurdities.

78. In a former chapter (ch 3. §§61, 298, 304), we heard of Augustine's allegory concerning the creation of man and woman, by which he illustrates the higher and the lower attributes of man, that is, reason and the emotions. But, I ask you, what is the value of this figment?

79. The pope, however, carries away the real honors for piety and learning when he thunders from his high seat as follows: God made two great lights, the sun and the moon; the sun represents the authority of the pope, from which his imperial majesty borrows its light as the moon does from the sun. Away with such rash impudence and vicious ambition!

80. In a similar style the ark, of Noah's story, is compared to the Roman Catholic Church, in which is found the pope with his cardinals, bishops, and prelates, while the laymen are swimming in the sea. That is, the laymen are altogether given to earthly business and would not be saved did not those helmsmen of the ark, or Church, cast boards and ropes to the swimmers, drawing them into the ark by these means. Pictures of this nature were frequently painted by monks to represent the Church.

81. Origen shows more sanity than the papists, in that his allegories conform to moral standards, as a rule. Yet, he ought to have kept in view the rule laid down by Paul, who demands that prophesy is to be the guardian of faith; for faith is edifying and the proper sphere of the Church. Rules governing morals can be laid by even heathen philosophers who know nothing whatever concerning faith.

B. ALLEGORIES IN DETAIL

82. Writing to the Corinthians, Paul says (1 Cor 10, 2) that the Israelites "were all baptized unto Moses in the cloud and in the sea." If you regard only the outward circumstance and the words, even Pharaoh was baptized, but he perished with his men, while Israel passed through safe and unharmed. Noah and his sons were saved in this baptism of the flood, while all the rest of the world, being outside of the ark, perished thereby. Such a way of speaking is appropriate and forcible. "Baptism" and "death" are interchangeable in Scripture. Paul says (Rom 6, 3): "All we who were baptized into Christ Jesus were baptized into his death," and Jesus says, "I have a baptism to be baptized with; and how am I straitened till it be accomplished!" (Lk 12, 50). And to his disciples he said, "Ye shall … be baptized with the baptism that I am baptized with" (Mt 20, 23).

83. In this sense the Red Sea was a baptism indeed. It represented to Pharaoh death and God's anger. Yet though Israel was baptized with the same baptism, they passed through it unharmed. So the flood is truly death and the wrath of God, and yet, the faithful are saved in the midst of the flood. Death engulfs and swallows all mankind; for, the wrath of God smites both the good and the bad, the pious and the wicked, without distinction. The flood was sent upon Noah the same as upon the rest of the world. The Red Sea that engulfed Pharaoh was the same as that through which Israel passed unharmed. But in both cases the believers are saved while the wicked perish. That is the point of difference. The ark was Noah's salvation, and it was but an expression of the promise and Word of God. In these he had life, but the wicked, who believed not the Word, were left to perish.

84. This is the difference which the Holy Spirit desired to bring out, so that the righteous, warned by this example, might believe and hope for salvation through the mercy of God in the very midst of death. They consider baptism as bound together with the promise of life, as Noah did the ark. Therefore, though the wise man and the fool must suffer the same death—for Peter and Paul die, not otherwise than Nero and other wicked persons die—yet the righteous believe that in death they will be saved unto eternal life. And this hope is not vain, for they have Christ, who receives their souls, and will, on the last day, raise up also the bodies of his believers unto eternal life.

85. This class of allegory is of great service, and tends to comfort the heart when you consider the contrast in the ultimate outcome. The testimony of the material eye would seem to confirm the statement of Solomon (Ec 2, 16) that the wise man dieth as the fool, that the righteous man dieth as though he were not the beloved of God. But the eyes of the soul must view this point of difference, that Israel enters into the Red Sea and is saved, while Pharaoh, pressing upon the heels of Israel, is overwhelmed by the waves and perishes. It is the same death, then, which takes away the righteous and the wicked, and almost always the end of the former is ignominious, while that of the latter is attended by elements of splendor and power; but in the eyes of God, while the death of sinners is deplorable, that of his saints is precious, for it is consecrated by Christ, through whom it becomes the beginning of eternal life.

86. As the flood and the Red Sea were instruments to save Noah and Israel from death, so to us, death is but the instrument to give us life, if we remain in faith. When the children of Israel were in utmost peril, suddenly the sea parted and rose on the right side and on the left, like an iron wall, so that Israel passed through without danger. Why was it? In order that so death might be made to serve life. Divine power overcomes the assaults of Satan. Thus it was in Paradise. Satan purposed to slay all mankind by his venom. But what happens? By reason of the truly happy guilt of our first parents, as the Church sings, it comes to pass that the Son of God became incarnate to free us from evil.

87. This allegory, then, beautifully teaches, strengthens and consoles us, enabling us to fear neither death nor sin, but to despise all perils, giving thanks to God that he has so called and dealt with us that even death, the universal destroyer, is compelled to be a servant of life, just as the flood, an occasion of destruction to the rest of the world, was one of salvation for Noah; and the Red Sea, when Pharaoh met his doom, served to save the children of Israel.

88. What has been here expressed, finds application to the subject of temptation in general, so that we learn to despise dangers and be hopeful even where no hope seems to remain. When death or any other danger is imminent, we should rise to meet it, saying: Behold, here is my Red Sea; here is my flood, my baptism and my death. Here my life—as the philosopher said of the sea-farers—is removed from death barely by a hand's breadth. But fear not; this danger is as a handful of water opposed to the flood of grace which is mine through the Word. Therefore death will not destroy me, but will lift me and bear me to life. Death is so utterly incapable of destroying the Christian, that it constitutes the very escape from death. For bodily death ushers in the emancipation of the spirit and the resurrection of the flesh. Thus, Noah in the flood was not borne by the earth, nor by trees, nor by mountains, but by the very flood which destroyed the total remainder of the human race.

89. Well may the prophets often extol those wonderful works of God—the passage through the Red Sea, the exodus from Egypt, and the like. For the sea, which by its nature can only devour and destroy, is forced to part and rise and protect the Israelites, lest they be overwhelmed by its tides. That which in its very nature is wrath, becomes grace to the believer; that which in reality is death, becomes life. Therefore, whatever calamity comes—and this life has it in infinite measure—to threaten our property and our lives, it will all become salvation and joy if we only are in the ark; that is, if by faith we lay hold of the promise made in Christ. Then even death, by which we are removed, must be turned into life, and the hell, which swallows us, into a way to heaven.

90. Therefore Peter says (1 Pet 3, 21) that we are saved by the water in baptism, which was prefigured by the flood. The water which streams about us, or the plunge into it, is death, and yet from this death or plunge, life results by virtue of the ark of safety—the Word of promise to which we cling. The inspired Scriptures set forth this allegory, which is not only free from weaknesses but of service in every way, and worthy of our careful attention, since it offers wonderful consolation even in the utmost perils.

91. The fathers have added another allegory taken from the form and dimensions of the ark. The human body, measured from the top of the head to the sole of the foot, is six times as long as it is wide. Now, the ark, which was fifty cubits wide, measured six times as much in length, namely 300 cubits. Hence, they say, the ark typifies Christ the man, in whom all promises center. Therefore, those who believe in him are saved even in the midst of the flood, that is, in death itself.

92. This conception is both appropriate and beautiful; above all, it agrees with faith. Though there may be a mistake in the application, the groundwork is strong and secure. There is no doubt that the Holy Spirit found various ways to illustrate the promises to be fulfilled in Christ, and the wonderful counsel of salvation for mankind through faith in Christ. Hence, allegories of this nature, though lacking in aptness, are not necessarily wicked and a source of offense.

93. If one were to say the sun represents Christ, while the moon represents the Church, which receives its light by the grace of Christ, he might possibly be mistaken in his choice of illustration, yet his error is based, not upon an erroneous, but upon a sure foundation. But when the pope declares the sun represents the papal authority, while the moon represents the emperor's, then not only the application is inapt and foolish, but the very foundation is evil. Such allegories are not conceived and invented by the Holy Spirit, but by the devil, the spirit of lies.

94. Allegories must have some application to the promises and the doctrine of faith if they are to comfort and strengthen the soul. Peter's allegory teaches us this. Because Peter saw that Noah was set free in the midst of death and that the ark was an instrument of life, the ark was rightly applied to typify Christ. Only divine power can save in the midst of death and lead unto life. The Scriptures declare that to God belong the issues from death, (Ps 68, 21), and he makes death the occasion, yea, even an aid to life.

95. This has given rise to expressions used in Scripture, where afflictions and perils are likened to a cup that intoxicates. This is an apt and vivid figure of speech. So the passion of Christ is called a draught from a brook (Ps 110, 7), meaning that it is a medicinal draught or mixture, which, though bitter, is healing in its bitterness and gives life by causing death. Such soothing words serve to console us that we may learn to despise death and other perils and meet them with greater readiness.

96. Satan, also, has his cup; but it is sweet, and inebriates unto nausea. He who, attracted by its sweetness, drinks it, loses his life and dies the eternal death. Such was the cup the Babylonians drained, as the prophet has it (Jer 25, 15-27). Let us, therefore, accept the cup of salvation with thanksgiving, and, as Paul declares of believers, rejoice in tribulation (Rom 5, 3).

97. Having explained this figure of the ark and the meaning of the flood according to the canonical Scriptures, we will say something also about the other features of this story—about the raven which did not return, and the doves, the first of which returned because she found no resting-place for her foot, while the second brought back with her a twig from an olive tree, and the third did not return because the earth was no more covered by water.

98. In our treatise on the narrative proper, we stated that these things occurred to be a consolation for Noah and his sons; to assure them that God's wrath had passed and that he was now pacified. The dove did not bring the olive branch of her own volition. She miraculously obeyed divine power. So the serpent in paradise spoke, not of its own volition, but through the inspiration of the devil, who had taken possession of it. As, on that occasion, the serpent, by the devil's prompting, spoke, with the result that man was led into sin, so, on this occasion, it was not its own volition or instinct which moved the dove to bring the olive branch, but the prompting of God, in order that Noah might gain comfort from the pleasant sight. For the olive does not supply the dove with food; she prefers the several species of wheat or pease.

99. The incident of the dove, then, is a miraculous occurrence with a definite meaning. The prophets in their messages concerning the kingdom of Christ, frequently make mention of doves (Ps 68, 13) and (Is 60, 8). Solomon also in his Song seems to mention the dove with particular pleasure. Therefore, we should not despise the picture this allegory holds before us, but treat its truth skillfully and aptly.

100. The allegory of the raven, invented by the doctors, is well known. Because ravens delight in eating dead bodies, they have been taken as a likeness of carnal men, who delight in carnal pleasures and indulge in them. The Epicureans were an example. A very fair explanation but inadequate, because it is merely of that moral and philosophical sort which Erasmus was in the habit of giving after the example of Origen.

101. We must look for a theological explanation. In the first place, those moralists fail to observe that Scripture commends the raven for not leaving the ark of his own will. He went out at the bidding of Noah, to ascertain if the waters had ceased and if God's wrath was ended. The raven, however, did not return, neither did he become a messenger of happy omen. He remained without the ark, and, though he came and went, yet he did not suffer himself to be taken by Noah.

102. In all these points the allegory fittingly typifies the ministry of the Law. Black, the color of the bird, is a token of sadness, and the sound of his voice is unpleasant. This is true of the teachers of the Law, who teach justification by works. They are the ministers of death and sin, Paul calling the ministry of the Law a ministry of death, (2 Cor 3, 6). The Law is unto death (Rom 7, 10). The Law worketh wrath. (Rom 4, 15.) The Law entered that trespass might abound. (Rom 5, 20).

103. And yet, Moses was sent forth by God with the Law, just as the raven was sent out by Noah. It is God's will that mankind be taught morality and holiness of life, and that wrath and sure punishments be announced to all who transgress the Law. Nevertheless, such teachers are naught but ravens wandering aimlessly about the ark; nor do they have the certain assurance that God is pacified.

104. For, the Law is a teaching of such character that it cannot assure, strengthen and console an uneasy conscience, but rather terrifies it, since it only teaches what God requires of us, what he wishes to be performed by us. Our consciences bear witness against us that we not only have failed to carry out the will of God as set forth in the Law, but that we have done the very contrary.

105. With all justice, therefore, we may say of the teachers of the Law, in the words of Psalms 5, 9: "There is no certainty in their mouth." Our translation has it "There is no faithfulness in their mouth." Their teaching at its best can only say: If you do this, if you do that, you will be saved. Christ speaks ironically when he answers the scribe who had grandly set forth the doctrine of the Law, by saying, "This do, and thou shalt live" (Lk 10, 28). He shows the scribe that the doctrine is holy and good, but since we are corrupt, it follows that we are guilty, since we do not, and cannot, fulfil the Law.

106. Hence, we declare rightly that we are not justified by the works of the Law. By the works of the Law we mean, not the ceremonial commandments, but those highest commandments of all, to love God and our neighbor. The reason we are not justified is that we cannot keep the commandments. We have reason, however, to challenge the impudence of our opponents who set up the cry that we forbid good works and condemn the Law of God because we deny that justification is by works. This would be true if we did not admit that the raven was sent forth from the ark by Noah. But we do say that the raven was sent out from the ark. And this we deny, that it was not a raven, or that it was a dove. All the clamor, the abuse, the blasphemy of our opponents have no other purpose than to force us to declare that the raven was a dove.

107. But now examine their books and carefully consider their doctrine. Is it anything but a doctrine of works? This is good, this is honorable, they say; this you must do; the other is dishonorable and wicked, hence you must not do it. On the strength of such teaching, they believe themselves to be true theologians and doctors. But let them show us the person who either has done or will do all those things, especially if you present, not only the second table of the Law, as they do, but also the first one.

108. He who takes his stand upon this doctrine of the Law, then, is truly nothing but a hearer. He does not learn anything except its demands. Since such persons have no desire to learn anything further, it should suffice for them if they are given the poem of Cato, or given Esop, whom I consider a better teacher of morals. These two writers are profitable reading for young men. Older persons should study Cicero, who, to my astonishment, is considered by some as inferior to Aristotle in the sphere of ethics. This would be a rational course of study. So far as imparting moral precepts is concerned, the good intentions and the assiduity of the heathen must be commended. Yet they are inferior to Moses. He sets forth not only morality, but also teaches the true worship of God. Nevertheless, he who places his trust solely in Moses has nothing but the raven wandering aimlessly about outside of the ark. Of the dove and the olive branch, he has nothing.

109 The raven, then, represents not only the Law given by God, but all laws and all philosophy which are the product of human reason and wisdom. They tell us no more than what ought to be done and do not provide the strength to do it. The judgment of Christ is true: "When ye shall have done all the things that are commanded you, say, We are unprofitable servants" (Lk 17, 10).

110. True the raven is sent out. God desires the Law to be taught. He reveals it from heaven; yea, he writes it upon the hearts of all men, as Paul proves (Rom 2, 15). From this inherent knowledge originated all writings of the saner philosophers, of Esop, Aristotle, Plato, Xenophon, Cicero and Cato. And these are not unfit to set before untrained and vicious persons, that their vile tendencies may be curbed to some extent.

111. If, however, you seek for peace of conscience and for certain hope of eternal life, such philosophers are like the raven, which wanders around the ark, finding no peace outside, but not looking for it within. Paul says of the Jews, "Israel, following after a law of righteousness, did not arrive at that law" (Rom 9, 31). The reason for this is in the fact that the Law is like the raven; it is either the ministry of death and sin or it produces hypocrites.

112. Now, let those who wish, follow out this allegory by studying the nature of the raven. It is an impure bird, of somber and funereal color, with a strong beak and a harsh, shrill voice. It scents dead bodies from a great distance, and therefore men fear its voice as a certain augury of an impending death. It feeds upon carrion and enjoys localities made foul by public executions.

113. Though I would not apply each and every one of these characteristics to the Law, yet who does not see how well they fit the servants of the Pope, the mass-priests and the monks, who were not only richly fed upon the slaughter of consciences by their false doctrines, but also used the dead bodies to obtain their livelihood, since they made a paying business out of their vigils, their anniversaries, their purifying water used in burials, and even of purgatory itself. And surely, this devotion to the dead was more profitable to them than their care of the living.

Truly, then, they are ravens, feeding on corpses and sitting upon them with wild cries. Not only may the popish priests be fitly likened to the ravens, but indeed the whole ministry of the papacy, where it is at its best, does nothing but to gash and murder consciences. It does not show the way to true righteousness, but merely makes hypocrites, as does the Law.

114. Among other crimes of false prophets, Ezekiel enumerates (ch 13, 19) the fact that, for handfuls of barley and for pieces of bread, they slay souls that should not die, and save the souls alive that should not live. This is true of these ravens, the teachers of the Law. They call those righteous who live according to the letter of the Law, and yet these are the very souls which do not live. On the other hand, they condemn those who violate their traditions, just as the Pharisees condemned the disciples when they plucked ears of corn, when they did not wash their hands and when they failed to fast. This is an outcry, fierce and dismal, reminding us of ravens which sit upon corpses.

115. When cursing a wicked person, the Greeks said, "To the ravens!" Similarly, the Germans use the expression, "May the ravens devour you." If we make this curse an element of the allegory, its serious character becomes evident. For what is more deplorably disastrous than to have teachers, the outcome of whose best teaching is death, and who ensnare the conscience with difficulties that cannot be disentangled? Though some say this allegory of the raven is inaptly applied to the priesthood, it is true nevertheless and agrees with the fundamental truth, and it is not only most apt, but very profitable for instruction.

116. On the other hand, the incident of the dove is a most delightful picture of the gospel, especially if you carefully consider the characteristics of the dove. Ten of these are usually enumerated: 1. It is without guile. 2. It does not harm with its mouth. 3. It does not harm with its claws. 4. It gathers pure grains. 5. It nourishes the young of others. 6. Its song is a sigh. 7. It abides by the waters. 8. It flies in flocks. 9. It nests in safe places. 10. Its flight is swift. These ten characteristics have been set forth in six verses, as follows:

117. The New Testament tells us the Holy Spirit appeared in the form of a dove (Mt 3, 16). Hence, we are justified in using the dove as an allegory of the ministry of grace.

118. Moses implies that the dove did not fly aimlessly about the ark, as did the raven, but having been sent out and finding no place to rest, it returned to the ark and was seized by Noah.

119. This dove is a picture of the holy prophets sent to teach the people; but the flood, that is, the time of the Law, had not yet passed away. Thus David, Elias, Isaiah, though they did not live to see the time of the New Testament, were yet sent as messengers with the tidings that the flood would eventually be brought to an end, though that time was at a distance. Having delivered their message, they returned to the ark; that is, they were justified and saved without the Law, by faith in the blessed seed, in which they believed and for which they longed.

120. After this, another dove was sent forth, which found the earth dried, and not only the mountains, but also the trees, standing free from water. But she alighted upon an olive tree, plucked a branch, and brought it back to Noah.

121. The allegorical meaning of this incident is interpreted by the Scriptures. The olive tree is very often used as a symbol of grace, of mercy or of forgiveness of sins. The dove brings the branch in her beak, thus typifying the outward ministry, or the spoken Word. For the Holy Spirit does not teach by new revelations aside from the ministry of the Word, as the enthusiasts and Anabaptists, those truly fanatical teachers, dream. It was the will of God that a branch from a living olive tree should be carried to Noah in the mouth of the bird, to teach that in the New Testament, the time of the flood or anger being past, God desires to set his mercy before the world by the spoken Word.

122. The messengers of this Word are doves; that is, sincere men, without guile, and filled with the Holy Spirit. Isaiah 60, 8, likens ministers of the Gospel or of grace to doves which fly to their windows. And, though Christ commands them to imitate the harmlessness of doves, Mt 10, 16, meaning that they should be sincere and free from venom, yet, he admonishes them to be wise like serpents; that is, they should be wary of false and cunning people, and cautious like the serpent, which is said to shield its head with special skill in a fight.

123. The green freshness of the olive branch, also, is a type of the Word of the Gospel, which endureth forever and is never without fruit. Psalms 1, 3 likens those who study the Word to a tree, the leaves of which do not wither. We heard nothing like this above concerning the raven, which flew to and fro near the ark. This second dove which was sent forth is a type of the New Testament, where grace and the forgiveness of sins are promised openly through the sacrifice of Christ. This is why the Holy Spirit chose to appear in the form of a dove in the New Testament.

124. The third dove did not return. After the fulfilment of the promise given the whole world through the mouth of the dove, no new teaching is to be looked for, but we simply await the revelation of those things which we believe. Herein is certain testimony for us that the Gospel will endure unto the end of the world.