Collected Works of Martin Luther

by Martin Luther

  Wherefore I for my part understand the image of God to be this: that Adam possessed it in its moral substance or nature; that he not only knew God and believed him to be good, but that he lived also a life truly divine; that is, free from the fear of death and of all dangers and happy in the favor of God. This is apparent in Eve, who we find talks with the serpent, devoid of all fear; just as we do with a lamb or a dog. Therefore God sets before Adam and Eve this, as a punishment, if they should transgress his command: “In the day that thou eatest of this tree thou shalt surely die the death.” As if he had said, “Adam and Eve, ye now live in all security. Ye neither see nor fear death. This is my image in which ye now live. Ye live as God lives. But if ye sin ye shall lose this image; ye shall die.”

  Hence we see and feel the mighty perils in which we now live; how many forms and threatenings of death this miserable nature of ours is doomed to experience and endure, in addition to that unclean concupiscence and those other ragings of sin and those inordinate emotions and affections, which are engendered in the minds of all men. We are never confident and happy in God, fear and dread in the highest are perpetually trying us. These and like evils are the image of the devil, who has impressed that image upon us. But Adam lived in the highest pleasure and in the most peaceful security. He feared not fire nor water, nor dreaded any of those other evils with which this life is filled and which we dread too much continually.

  Let those who are disposed to do so therefore extenuate original sin. It plainly appears, and with awful certainty, both in sins and in the punishment of them that original sin is great and terrible indeed. Look only at lust. Is it not most mighty, both in concupiscence and in disgust? And what shall we further say of hatred toward God and blasphemies of all kinds? These are sad evidences of the fall, which do indeed prove that the image of God in us is lost.

  Wherefore when we now attempt to speak of that image we speak of a thing unknown, an image which we not only have never experienced, but the contrary to which we have experienced all our lives and experience still. Of this image therefore all we now possess are the mere terms, “the image of God!” These naked words are all we now hear and all we know. But there was in Adam an illumined reason, a true knowledge of God, and a will the most upright to love both God and his neighbor. Hence Adam embraced his Eve, and immediately knew his own flesh. To all these endowments were added others of less excellency, but surpassingly excellent if compared with our present weakness. Adam had a perfect knowledge of all nature, of animals, of herbs, of trees, of fruits and of all other creatures.

  When all these endowments are put together they do not compose a man in whom you can at once behold the image of God shining forth, and more especially so when to all these endowments you add “dominion” over the whole creation. For as Adam and Eve acknowledged God to be Lord, so afterwards they themselves held dominion over all creatures in the air, on the earth and in the sea. Who can express in words the excellency and majesty of this “dominion?” For my belief is that Adam could by one word command the lion as we command a favorite dog. He possessed a freedom of will and pleasure to cultivate the earth, that it might bring forth whatever he wished. For the following chapters of this book prove that there were at the time of which we are now speaking neither thorns nor thistles, Cha:18. Neither do I believe that wild beasts were so savage and fierce as they are now.

  But all these thorns and thistles, and this ferocity of beasts, are the consequences of original sin, by which all the rest of the creation contracted a corruption and a loss of its original excellency. Hence it is my belief also that before the sin of Adam, the sun was more bright, the water more pure, the trees more fruitful and the earth more productive than since he fell. But through that dreadful sin and that horrible fall, not only are the soul and the body deformed by the leprosy of sin, but all things we use in this life are corrupted; as we shall more plainly show hereafter.

  Now the very intent of the gospel is to restore this image of God. Man’s intellect and will have indeed remained, but wholly corrupted. The divine object of the gospel is that we might be restored to that original and indeed better and higher image; an image, in which we are born again unto eternal life, or rather unto the hope of eternal life by faith, in order that we might live in God and with God and might be “one” with him, as Christ so beautifully and largely sets it forth in the seventeenth chapter of St. John.

  Nor are we born again unto life only, but unto righteousness also, because faith lays hold of the merit of Christ and sets us free through the death of Christ. Hence arises another righteousness in us; namely, that “newness of life,” in which we study to obey God as taught by the Word and helped by the Holy Spirit. This righteousness however begins only in this life and can never be perfected in the flesh. Nevertheless this newness of righteousness pleases God, not as being perfect in itself nor as being any price for our sins, but because it proceedeth from the heart and rests on a confidence in the mercy of God through Christ. And further, through the Gospel comes unto us this other blessing also conferred upon us through the Holy Spirit, who resists in us unbelief, envy and other sins and corruptions, to the intent that we may solemnly desire to adorn the name of the Lord and his holy Word.

  In this manner does the image of God begin to be restored in us through the Gospel by this new creation in this life. But in this life it is not perfected. When however it is perfected in the kingdom of the Father, then will our will be truly free and good, our mind truly illuminated and our memory constant and perfect. Then will it come to pass also that all creatures shall be more subject unto us than ever they were unto Adam in paradise.

  Until all this shall be fulfilled in us, we shall never be able fully to understand what that image of God was, which was lost by Adam in paradise. This however which we now utter concerning it, faith and the Word teach us, which discover unto us at a distance as it were the glory of this image of God. But as the heaven and the earth “in the beginning,” were of rude unformed bodies, as we have shown before the created light was added to them; so the godly possess within themselves that unformed and imperfect image of God, which God will perfect at the last day in those who believe his Word.

  In conclusion therefore that image of God, in which Adam was created, was excellent above all things, in which was included eternal life, eternal security and all good. That image however is so marred and obscured by sin that we cannot even in thought reach the comprehension of it. For though we utter the words “the image of God,” who is there that can possibly understand what it is for a man to live a life of security without fears and without perils, and to be wise, righteous, good and free from all calamities or distresses either of soul or of body? What was more than all this Adam was made capable of life eternal. For he was so created that as long as he lived in this corporeal life he might cultivate the earth not as doing a work of trouble, nor as wearying his body with labor, but as enjoying an employment of the highest pleasure; not as “deceiving or killing time,” as we say, but as performing a service to God and yielding an obedience to his will.

  This corporeal life was intended to be succeeded by a spiritual life, in which man was not designed to use corporeal food and aliments nor to perform any of those other things which he must necessarily do in this natural life. But he was designed to live a life spiritual and angelic. For such is the life eternal to come, described to us in the holy Scriptures, a life in which we shall neither eat nor drink, nor exercise any other corporeal functions. Hence Paul says, “The first man Adam became a living soul,” that is, he lives an animal life which requires meat, drink, sleep, etc. But the apostle adds, “The last Adam became a live-giving spirit,” 1 Cor. 15:45. That is, he shall be a spiritual man, in which state he shall return to the image of God; for he shall be like unto God in life, righteousness, holiness, wisdom, etc. It now follows in the sacred text:

  V. 26b. And let them have dominion over the fish of the sea, etc.

  To man, the most beautiful of God
’s creatures, who possesses the knowledge of God and is the image of God, in which image shines forth the similitude of the divine nature in an enlightened reason, in righteousness and in wisdom, is now assigned “dominion.” Adam and Eve are made rulers of the earth, of the sea and of the air. This dominion is not only committed to them by the design and counsel of God, but by his expressed command. We must in the first place consider this great matter in a negative and exclusive sense, that it is not said to any beast that it should have any dominion. And in the next place we must view the matter in an absolute sense, that all animals, nay, the earth itself with all created living things and all generated from them, are subjected to the dominion of Adam, whom God by his vocal and expressed command constituted king over the whole animal creation. For these are the words which both Adam and Eve heard when God said, “And let them have dominion.” Here therefore a naked man without arms, without walls, nay, without any vestiture of his own body, but standing alone in his own naked flesh, finds himself lord over all birds, all wild beasts and all fishes, etc.

  This portion of the divine image also we have utterly lost, so that now we cannot even conceive in thought that fulness of joy and pleasure which Adam must have felt at the sight of the whole animal creation before him and at the sense he was lord of them all! For now all things are full of leprosy and full of stupidity, and, as it were, of death. For who can now reach even in thought a conception of that portion of the divine image, which Adam and Eve possessed, by which they understood all the affections, the senses, the feelings and the powers of all the animals of the creation. And yet, what would have been their dominion over all created animals without this knowledge? There is indeed in this life a certain knowledge of God in the saints, derived from the Word and the Holy Spirit. But that knowledge of all nature, that understanding of the qualities of all trees and the properties of all herbs, that clear discernment of the natures of all beasts, these are endowments of our nature now utterly lost and irreparable.

  If therefore we would talk about a philosopher, let us talk about Adam! Let us speak of our first parents, while they were as yet pure and unfallen through sin! For Adam and Eve had the most perfect knowledge of God. And how indeed could they be ignorant of him, whose very image they possessed and felt in themselves! Moreover of the stars also and of the whole science and system of astronomy they had the most certain knowledge.

  Moreover that all these endowments were enjoyed by Eve, as well as by Adam, is quite manifest from the speech of Eve to the serpent, when she answered him concerning the tree in the midst of paradise. From this speech it appears evident that she knew the end for which she was created, and she shows also the author from whom she had received that knowledge, for her reply to the serpent was, “God hath said,” Gen. 3:3. Eve therefore did not hear these things from Adam only, but she was by nature so pure from sin and so full of the knowledge of God that she saw and understood the Word of God for herself. As to us in our present state we still possess indeed some certain dull and as it were dead remnants of this knowledge. But all animals besides are altogether void of such understanding. They know not their Creator nor their origin nor their end; nor whence nor why they were created. No other animals therefore possess anything whatever of this similitude of God. Hence it is that the psalm contains this exhortation, “Be ye not as the horse or as the mule which have no understanding,” Ps. 32:9.

  Although therefore this image of God be almost wholly lost, there is nevertheless still remaining a mighty difference between man and all other animals of God’s creation. But originally, before the sin of the fall, the difference was far greater and far more illustrious; while as yet Adam and Eve fully knew God and all his creatures, and were wholly absorbed in the goodness, righteousness and worship of God. Hence also there was between Adam and Eve themselves a singular unity of minds and of wills. Nor was there in the whole world an object sweeter to Adam or more beautiful in his eyes than his Eve! Nor is a wife, as the heathen say, a necessary evil. And why call they a wife an evil? The reason is manifest. They know nothing of the cause of evil. It was Satan. He it was who thus marred and corrupted woman’s original nature.

  The influence however which we now have over beasts in this life, the use which we make of them, and the things we cause them to do are not effected by that dominion which Adam possessed, but by industry and art. Thus birds and fishes, as we see, are taken by deception and stratagem; and beasts are tamed in various degrees by art. For those animals which are the most domesticated as geese, fowls, etc., were of themselves and by their own particular nature wild. This leprous nature of ours therefore still retains, through the goodness of God, some appearance of dominion over the other creatures. This dominion however is very trifling indeed, and far, very far, beneath the original dominion. For under that there was no need of art or stratagem, to give man influence over the beast. Every creature was put absolutely under a state of obedience to the voice of God when Adam and Eve were commanded by that voice to have dominion over them.

  We do retain therefore the name and the semblance and as it were the naked title of the original dominion, but the reality itself is almost wholly lost. Still it is good for us to know and to think upon this state of things, that we may sigh after that day which shall come, in which shall be restored unto us all things we lost by the sin of Adam in paradise. For we look for that life which Adam also ever held in expectation. And well indeed may we wonder and render thanks unto God, as indeed we do, that we, so deformed by sin, so dull, so stupefied, and so dead by it, should be enabled through the merits and benefits of Christ to look with assurance for that same glory of a spiritual life, which Adam might also have looked for with all assurance, without the dying merits of Christ if he had remained unfallen in that animal life which possessed the image of God.

  V. 27a. And God created man in his own image, in the image of God created he him.

  Observe that the term likeness is not here used by Moses, but “image” only. Perhaps the sacred historian wished to avoid amphibology, too extensive circumlocution, and therefore he merely repeated the term image. I see no other cause for the repetition, unless we receive it as intended for emphasis, and as designed to signify the joy and triumph of the Creator in this most beautiful work of his hands. The purpose of Moses was probably to represent God as not so much delighted with any of, or with all, his other creatures as with man, whom he created in his own likeness. For other animals are termed traces of God, man alone is said to be the image of God. For in all the other creatures God is known as by his footsteps only, but in man, especially in Adam, he is known truly and fully; for in Adam is seen that wisdom, righteousness and knowledge of all things, that he may rightly be called a microcosm or little world in himself; for he understands the heaven, the earth and the whole creation. God therefore, as Moses would here represent, is delighted in his having made so beautiful a creature.

  Without doubt therefore, as God was so delighted with this his counsel and workmanship in the creation of man, so he is now delighted in the restoration of that his original glorious work, through his Son our Deliverer, Jesus Christ. It is always profitable to consider that God is always thinking thoughts of good, yea the best thoughts towards us, Jer. 29:11, and that he is ever delighted with these his thoughts and this his counsel in our restoration to a spiritual life, by the resurrection from the dead of those who have believed in Christ.

  V. 27b. Male and female created he them.

  Moses here mentions both sexes together. That woman might not appear to be excluded from all the glory of the life to come. For woman seems to be a creature somewhat different from man, in that she has dissimilar members, a varied form and a mind weaker than man. Although Eve was a most excellent and beautiful creature, like unto Adam in reference to the image of God, that is with respect to righteousness, wisdom and salvation, yet she was a woman. For as the sun is more glorious than the moon, though the moon is a most glorious body, so woman, though she was a most beautifu
l work of God, yet she did not equal the glory of the male creature.

  However Moses here joins the two sexes together and says that God created them male and female for a further reason that he might thereby signify that Eve also being alike created of God, alike with Adam became thereby a partaker of the divine image and similitude, and also of the dominion over all things. Hence woman is still a partaker of the life divine to come, as Peter says, “As being heirs together of the grace of life,” 1 Pet. 3:7. In all domestic life also the wife is a partaker in ruling the house and enjoys, in common with her husband, the possession of the offspring of the property. There is nevertheless a great difference between the sexes. The male is as the sun in the heaven, the female as the moon, while the other animals are the stars, over which the sun and the moon have influence and rule. The principal thing to be remarked therefore in the text before us, that it is thus written to show that the female sex is not excluded from all the glory of the human nature, although inferior to the male sex. Of marriage we shall speak hereafter.

  In the second place this same text furnishes us with an argument against Hilary and others, who wished to establish the doctrine that God created all things at once. For by the present passage of holy writ our interpretation is confirmed that the six days mentioned by Moses were truly six natural days, because the divine historian here affirms that Adam and Eve were created on the sixth day. This text cannot be gainsaid. But concerning the order and manner of the creation of man, Moses speaks in the following chapter, in which he informs us that Eve was created a little after Adam, and that she was not made from the dust of the ground, as Adam was, but from one of the ribs of Adam, which God took from his side while asleep. These therefore are temporal works; that is, works done at a certain time and not all wrought at one moment, as were also the sacred facts “that God brought every animal to Adam,” and “that for Adam there was not found an helpmeet for him,” Cha:19-20.