5. This use of animals is evidence of G.o.d's love to the human race 13.

* G.o.d's blessings greater than his wrath 13.

6. Whether this use extends to unclean animals 14-15.

7. How man's fear of animals and their wildness and cruelty can exist with this dominion 16-18.

* New sins accompanied by new punishments 19-20.

* Sodom before and after its destruction 21.

* G.o.d's punishment of Wittenberg, Bruges and Venice, and the cause 22-23.

* G.o.d's command not to eat blood.

a. Why given 24.

b. How to treat this text, which contains G.o.d's Word 25.

* Meaning of Nephesch and Basar 26.

c. Right understanding of the command 27.

* The words, "Surely your blood will I require" etc.

a. Lyra's and the Rabbis' explanation, 28-29.

b. Their true meaning 30-31.

B. MAN'S USE OF AND DOMINION OVER ANIMALS.

V. 2. _And the fear of you and the dread of you shall be upon every beast of the earth, and upon every bird of the heavens; with all wherewith the ground teemeth, and all the fishes of the sea, into your hand are they delivered._

6. It would seem that the dominion of man is here increased for his greater consolation. For though after the creation man was given dominion over all animals, yet we do not read that the beasts feared and fled from him according to the description of Moses. The reason is found in the fact that heretofore the animals were not destined to be man's food; man had been a kind ruler of the beasts, not a killer and eater.

7. Here, however, they are subjected to man as a tyrant with unlimited power of life and death. Since the servitude of the beasts is increased and the power of man over them extended, the animals are hara.s.sed by terror and fear of man. We see even the tamed ones do not readily allow themselves to be handled; they feel the mastery of man and have a constant instinct of danger. I do not believe that such was the case before this Word of G.o.d was spoken. Before that time, men used suitable animals for their work and for sacrifice, but not for food. This increase of power also is a token of G.o.d's favor; he confers a privilege unknown to the patriarchs, as a token of his love and interest in man.

8. We must not undervalue this boon authority over the beasts; for it is a special gift of G.o.d, of which the heathen knew nothing, because they lack the Word. We are the ones who derive the greatest benefit from this gift. When this revelation was given to Noah, and such a privilege granted, there was really no need of it. A few men possessed the whole earth, so that its fruits were to be enjoyed by them in abundance and it was not necessary to add the flesh of beasts. But we today could not live altogether on the fruits of the earth; it is a great boon to us that we are permitted to eat the flesh of beasts, of birds and of fish.

9. This word, therefore, establishes the butcher's trade; it puts hares, chickens, and geese upon the spit and fills our tables with all manner of dishes. Necessity makes men industrious. Not only do they hunt the animals of the forests, but carefully fatten others at home for food. G.o.d in this pa.s.sage establishes himself a slaughterer, as it were, for by his word he consigns to slaughter and death those animals which are suitable for food, as recompence to G.o.d-fearing Noah for his tribulations during the flood. For that reason would G.o.d feed Noah with lavish hand.

10. We must not think that this privilege was not divinely ordered.

The heathen believe that this custom of slaughtering animals always existed. Such things are established, or rather permitted, by the Word of G.o.d; beasts could not have been killed without sin if G.o.d had not expressly permitted it by his Word. It is a great liberty for man to slaughter all kinds of beasts fit for food and eat them without wrong-doing. Had but a single kind of beasts been reserved for food, it would still have been a great boon; how much more should we value this lavish blessing, that all beasts suitable for sustenance are given into the power of man!

11. The G.o.dless and the gentiles do not recognize this; nor do the philosophers. They believe that this privilege has always been man's.

As for us, however, we should have full light on the subject, in order that our consciences may enjoy both rest and freedom in the use of what G.o.d has created and allowed, there being absolutely no law against such food. There can be no sin in their use, though the wicked priests have criminally burdened the Church on this subject.

12. In this pa.s.sage, then, the power of man is increased and the brute beasts are committed to him, even unto death. They fear man and flee him under the new order, running counter to the experience of the past. Adam would have been averse to killing even a small bird for food. But now, since the promulgation of this Word, we know that, as a special blessing, G.o.d has furnished our kitchens with all kinds of meat. Later on he will also take care of the cellar by showing man how to cultivate the vine.

13. These are sure proofs that G.o.d no longer hates man, but favors him. This story bears witness that, as G.o.d's wrath, once aroused, is unbearable, so his mercy is likewise endless and without measure when it again begins to glow. But his mercy is the more abundantly exercised because it is the very nature of G.o.d, while wrath really is foreign to G.o.d; he takes it upon himself contrary to his nature and forced thereto by the wickedness of men.

V. 3. _Every moving thing that liveth shall be food for you; as the green herb have I given you all._

14. Here a question arises. In chapter 7, 2, Moses showed the difference between clean and unclean beasts; here, however, he speaks of all animals, without any distinction. Did G.o.d, then, permit man to use also the unclean animals for food?

15. The statement as such is general: every moving thing that moveth upon the earth. There are some who believe that men at the time of Noah made no distinction between clean and unclean animals as regards food. But I hold a different opinion. For since such difference had been established before that time and was carefully observed in the Law afterward, I believe that men used only clean beasts for food; that is, such as were offered in sacrifice. Hence the general declaration must be understood with a modification: Everything that liveth and moveth, of clean beasts, is to be food for you. For, in general, human nature loathes serpents, wolves, ravens, mice, and dormice, though certain tribes may be found who relish even these animals. The fear and terror of man is upon all beasts of the earth, because he is allowed to kill them; but it does not follow that man uses them all for food. It is probable that Noah ate clean beasts only; and only clean beasts, he knew, were acceptable to Jehovah in sacrifice.

16. But there is another thing hard to understand. How can it be that the terror and fear of man is upon all animals when wolves, lions, bears, wild boars, and tigers devour men, and are rather a terror to men? So with the entire family of serpents, from which we flee at a glance. What shall we say here? Is the Word of G.o.d untruthful? I answer: Though we, being aware of our danger, flee from such beasts and are afraid of them, yet they, likewise, fear man. Even the fiercest beasts become terrified and flee at the first sight of man; but when they become enraged they overcome man by reason of their bodily strength.

17. But, you say, why do they fear when they are stronger? I answer: They know that man is endowed with reason, which is more powerful than any beast. The skill of man masters even elephants, lions, and tigers.

Whatever man's bodily strength is unable to do, that he accomplishes by his skill and his reasoning powers. How would it otherwise be possible for a boy of ten years to control an entire herd of cattle?

Or for man to guide a horse, an animal of singular fierceness and strength, to go in whatever direction he desires, now urging it forward and then compelling it to a more moderate gait? All these things are done by man's skill, not by his strength. Hence, we do not lack clear proofs that the fear of man remains upon the beasts, which harm man when they become enraged, and for that reason are feared by him.

18. I have no doubt, however, that at the time of Noah and the patriarchs immediately succeeding, this fear in the beasts was greater, because righteousness then flourished and there was less of sin. Afterward, when holiness of life declined and sin increased, man began to lose this blessing, and the wild beasts became a punishment for sin. Moses threatens in Deut 32, 34 that G.o.d would send upon them the teeth of beasts. How fearful, also, was the plague of the fiery serpents in the desert! Num 21, 6. Bears tore to pieces the lads who mocked the prophet, 2 Kings 2, 24. Why did the beasts here lose their fear of man? Why did they rage against man? Was not sin the cause?

19. Therefore, as stated before, when new sins arise, new punishments will also arise. So we see that in our day disease and misfortunes heretofore rare become general, like the English sweat, the locusts which in the year 1542 devastated great stretches of land in Poland and Silesia, and other examples.

20. In like manner, G.o.d promised seasons of seeding and of harvest, of heat and cold, and yet he does not so close his eyes to our sins that the seasons, both of seeding and of harvest, are not subject to climatic disturbances, such as the fearful drouth of the year 1504 and the almost unending rains of the two following years. Considering the wickedness of our age, why should we wonder that the blessing gives place to a curse, so that the beasts, which would fear us were we not wicked, are now a terror unto us and harmful?

21. The country of the Sodomites was like a paradise; but by reason of sin it was turned into a sea of asphalt; and those who have seen that country tell us that most beautiful apples grow there, but when they are cut open they are found to be filled with ashes and offensive odor. The reason for this is that the Sodomites did not acknowledge the gifts of G.o.d who blessed them, but misused them according to their own will. Furthermore, they blasphemed G.o.d, and persecuted his saints, being haughty by reason of those good gifts. Therefore the blessing was taken away, and everything became curse-ridden. This is the true explanation of the fact that, though there are signs of terror in wild animals, we are nevertheless afraid of them, and they inflict harm upon us.

22. I am quite certain that very wicked men once lived in this country of ours; how could we otherwise explain the parched soil and barren sands? Names also show that the Jews at one time peopled this country.

Where bad people live, there the land gradually grows bad by the curse of G.o.d.

23. The city of Bruges in Flanders used to be a renowned port; but from the time when they held King Maximilian captive, the sea retreated, and the port ceased to exist. Of Venice they say the same thing today. Nor is this very astonishing, since to the numberless sins of rulers of the State, defence of idol worship and persecution of the Gospel was added.

V. 4. _But flesh with the life thereof, which is the blood thereof, shall ye not eat._

24. What we have heard so far, referred to domestic matters; now G.o.d adds a commandment pertaining to civil government. Since it was no more a sin to kill an ox or a sheep for food than it was to pluck a flower or an herb, growing in the field, there was some danger that men might misuse this G.o.d-given power over the beasts and go beyond it even to the shedding of human blood. Hence, he now adds a new law, that human blood must not be shed, and at the same time he curtails the liberty of eating flesh; he forbids them to eat flesh which has not first been drained of blood.

25. The Hebrew text presents many difficulties, and, for this reason, interpreters are at variance. It is needless to recite all renderings of this verse. I steadily follow the rule that the words must explain the things, not the things the words. Hence, I spend no time upon the ideas of those who explain the words according to their own inclinations, making them serve the preconceived notions which they bring to their literature.

26. Let us first look at the meaning of the words. _Rephesh_ properly denotes a body with a soul, or a living animal, such as the ox, the sheep, man, etc. It denotes not merely the body, but a living body, as when Christ says: I lay down my life for the sheep, Jn 10, 15. Here the word "life" means nothing else than the life animating the body.

_Basar_, however, means flesh, which is a part of the material element, and yet has its breath and its energy, not from the body, but from the soul. For the flesh or the body, of itself and without the soul, is an inanimate thing, like a log or a stone; but when it is filled with the breath of the soul, then its fluids and all bodily forces a.s.sume activity.

27. G.o.d here forbids the eating of a body which still contains the stirring, moving, living soul, as the hawk devours chickens, and the wolf sheep, without killing them, but while still alive. Such cruelty is here forbidden by Jehovah, who sets bounds to the privilege of slaughtering, lest it be done in so beastly a manner that living bodies or portions thereof be devoured. The lawful manner of slaughtering is to be observed, such as was followed at the altar and in religious rites, where the beast, having been slain without cruelty and duly cleansed from blood, was finally offered to G.o.d. I hold that the simple and true meaning of the text, which is also given by some Jewish teachers, is that we must not eat raw flesh and members still palpitating, as did the Laestrygones and the Cyclopes.

V. 5. _And surely your blood, the blood of your lives, will I require; at the hand of every beast will I require it: and at the hand of man, even at the hand of every man's brother, will I require the life of man._

28. Here the Hebrew text is even more difficult than in the foregoing verse. Lyra, quoting the Rabbins, finds four kinds of manslaughter indicated here; he divides the statement into two parts, and finds a twofold explanation for each. He understands the first part to mean those who lay murderous hands upon themselves. If this is correct, then this pa.s.sage is a witness for immortality; for how could G.o.d call to account a person who, being dead, no longer exists? Hence, punishment of sin after this life could be indicated here. But it seems to me that philology militates against this explanation. Though I do not lay claim to a perfect knowledge of the Hebrew tongue, yet I am certain that such a meaning is not here apparent.

29. The second kind of murder, he ill.u.s.trates by the custom of throwing human beings before wild beasts, as was done aforetime in the theatres, truly a barbaric spectacle, repulsive to all human feeling; the third kind is murder at the instigation of another; the fourth, murder of a relative.

30. This distinction would be quite satisfactory if it could be proven from the words of the text; but it is a Jewish invention born of their hatred of the Roman laws. It is much simpler to understand this pa.s.sage as a general prohibition of murder, according to the fifth commandment, which says, "Thou shalt not kill." G.o.d desires not even a beast to be killed, except for a sacred purpose or for the benefit of man. Much less does he permit taking the life of man, except by divine authority, as will be explained hereafter.

31. In the first place, then, wilful and wicked slaughter is forbidden. Culture is opposed to the wanton killing of animals and to the eating of raw meat. In the second place G.o.d forbids homicide of any description; for if G.o.d will require the blood of a murdered human being from the beast that slew him, how much more relentlessly will he require it at the hand of man? Thus this pa.s.sage voices the sentiment of the fifth commandment, that no one shall spill human blood.