Part 46 (1/2)

b. Second dove returned with the olive leaf.

(1) A figure of New Testament preachers 120-122.

* The fanatics and Anabaptists wait in vain for new revelations 121.

* Nature of true Gospel preachers 122.

(2) A figure of the New Testament 123.

c. Third dove did not return 124ff.

8. Allegory of the seven days Noah waited after he sent forth the first dove 125.

9. Allegory of the evening the dove returned 126-127.

* Several things to be remembered in this connection.

(1) Allegories are not to have a world-wide treatment like the articles of faith 128.

(2) Defects in the allegories of the fathers 129-130.

* Lyra is to be preferred to all commentators 131.

(3) Right use of allegories 132.

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 circ.u.mstance and the words, even Pharaoh was baptized, but he perished with his men, while Israel pa.s.sed 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 G.o.d's anger. Yet though Israel was baptized with the same baptism, they pa.s.sed through it unharmed. So the flood is truly death and the wrath of G.o.d, and yet, the faithful are saved in the midst of the flood. Death engulfs and swallows all mankind; for, the wrath of G.o.d 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 pa.s.sed 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 G.o.d. 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 G.o.d 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 cla.s.s 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 G.o.d. 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 G.o.d, 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 pa.s.sed through without danger. Why was it? In order that so death might be made to serve life. Divine power overcomes the a.s.saults 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 pa.s.s that the Son of G.o.d 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 G.o.d 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 const.i.tutes the very escape from death. For bodily death ushers in the emanc.i.p.ation 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 G.o.d--the pa.s.sage 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 h.e.l.l, 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.