Collected Works of Martin Luther
Page 487
II. Ver. 16, 17a. And Jehovah God commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt not eat of it.
Here we have the institution of the church before there was any domestic government (oeconomia) or civil government (politia). For Eve was not yet created. And the church is here instituted without any walls or any pomp; in a place all open and most delightful. After the church was instituted domestic government (oeconomia) is established, when Eve is brought to Adam as his life-companion. Thus we have at God’s hand a church before a private house; the former of which indeed is greater and better than the latter.
And as to civil government (politia); before sin there was none; nor was it needed. For civil government is a necessary remedy for corrupt nature. Because the lust of men must be curbed by the chains and penalties of the laws, that it transgress not all bounds. Wherefore we may properly term polity, or civil government, the established “kingdom over sin,” just as Paul also calls Moses the minister and the law the “ministration of sin and of death,” 2 Cor. 3:7, 8; Rom. 8:2. For the one and special object of civil government is to prevent sin. Hence Paul says, “that the power beareth the sword” and is “the avenger of evil doings,” Rom. 13:4. If therefore, men had not become evil by sin there would have been no need of civil government; but Adam would have lived with his posterity in the greatest joy, peace and safety, and would have done more by the motion of one of his fingers than can now be effected by all the magistrates, all the swords and all the gallows of a kingdom. There would then have been no ravisher, no murderer, no thief, no slanderer, no liar. And therefore what need would there have been of civil government, which is as it were the sword, the caustic and the terrible medicine, which are necessary to cut off and burn out noxious members of the state, that its other members may be saved and preserved.
After the establishment of the church therefore in paradise is committed unto Adam the government of his family. The church is thus first instituted by God, that he might show by this as a sign that man was created to another and a higher end than any of the other living creatures. And as the church is thus instituted by the Word of God, it is certain that Adam was created by an immortal and spiritual life to which he would assuredly have been translated and conveyed without death after he had lived in Eden and the other parts of the earth to his full satiety of life, yet without trouble or distress. And in that life there would have been none of that impure lust which now prevails. The love of sex for sex would have been uncontaminated and pure. Generation would have proceeded without any sin or impurity, in a holy obedience unto God. Mothers would have brought forth children without pain, and children themselves would have been brought up without any of that misery and labor and distress with which they are now always reared.
But who can find language capable of describing the glory of that state of innocency, which we have lost? There certainly still remains in nature a desire of the male for the female. There also proceed the fruits of generation. But the whole is attended with a horrible impurity of lust, and with overwhelming pains of parturition. To all this are added turpitude, shame and confusion even between man and wife when they would enjoy their lawful embrace. In a word, even here and in all things else, is present the unspeakable awfulness of original sin. Creation indeed is “good.” The blessing of fruitfulness upon creation is “good.” But all these things are corrupted and spoiled, by sin. So that even man and wife cannot enjoy them without shame and confusion of face. Whereas none of these things would have had existence if the innocency of Adam had continued. But as husbands and wives eat and drink together without any shame; so there would have been a singular and heavenly purity without any shame or confusion of feeling, either in generation or in parturition. But I return to Moses.
The church was originally instituted, as I have observed, before there was any house or family or domestic government. For the Lord, we here find, preaches to Adam and sets before him the Word. On that Word, though so short, it highly becomes us here to pause awhile and dwell. For this sermon of God to Adam would have been to him and to us all, his posterity, had we continued in the original innocence, a whole Bible as it were. And did we, or could we, possess that sermon now we should have no need of paper, ink and pens, nor of that infinite multitude of books, which we now require to teach us knowledge and wisdom. The whole contents of these books put together, could we grasp them in our minds, would not put us in possession of one-thousandth part of that wisdom, which Adam possessed in paradise. Could we attain to the sum of all the wisdom in all the world, this short sermon would swallow up and overflow the whole. It would show us in all plainness and fullness, as if painted on a tablet, that infinite goodness of God which created this nature of ours pure, holy and perfect; and it would show us with equal plainness all those impurities, calamities and sorrows, which have since overwhelmed us by the inbursting of sin.
Since therefore, as the text shows, Adam alone heard this sermon from God, it must have been preached to him on the sixth day, and Adam must have afterwards communicated it to Eve on the same day. And if they had not sinned Adam would have set this remarkable sermon or precept before his whole posterity also; and by it they would have become the most profound divines, the most learned lawyers and the most experienced physicians. Now there exists an infinite number of books by which men are trained to be theologians, lawyers and physicians. But all the knowledge we can obtain by the help of all these books together can scarcely be called the dregs of science, if compared with that fund of wisdom which Adam drew from this one sermon of God. So utterly corrupted are all things by original sin.
This “tree of the knowledge of good and evil,” therefore, or this place in which a number of trees like unto it were planted, would have been, as we have said, a church, where Adam and his posterity, had he and they continued in their innocency, would have assembled on the Sabbath day; and Adam, after refreshment derived from the “tree of life,” would have preached God to those assembled, and would have praised him for the dominion which he had given them over all other creatures he had made. The 148th and 149th Psalms set forth a certain form of such praise and thanksgiving, where the sun, the moon, the stars, the fishes and the dragons are called upon to praise the Lord. But there is no one psalm so beautiful, but that any one of us might compose one far more excellent and more perfect, if we had been born of the seed of Adam in his state of original innocence. Adam would have preached that highest of all blessings, that he had been created in and that his posterity bore the image and the similitude of God. He would have exhorted them all to live a holy life without sin, to till the garden in which God had placed them with all industry, to keep it with all diligence, and to guard with all caution against tasting the fruit of the “tree of the knowledge of good and evil.” This external place, form, worship and preaching of the Word, man would most certainly have observed on the Sabbath. Afterwards he would have returned to his duties of laboring and guarding until the time appointed of God had been fulfilled, in which he should be translated without any death and with all sweetness to heaven.
We must now speak of all these blessings however as a lost treasure, and we are deservedly left to sigh for that day, when all these things shall be restored. It is nevertheless most profitable to remember the blessings we have lost, and to feel the evils we suffer and in the midst of which we live, in so much wretchedness that we may be thereby stirred to look for that redemption of our bodies, of which the apostle speaks, Rom. 8:23. For as to our souls we are already freed and delivered by Christ; and we hold that deliverance in faith until the “end of our faith” shall be revealed, 1 Pet. 1:19.
It is moreover very profitable to consider from this text that God gave unto Adam a Word, a worship and a religion, the most simple, most pure and most disencumbered of all laborious forms and sumptuous appearance. For God did not command the sacrificing of oxen, nor the burning of incense, nor long and loud prayer
s, nor any other afflictions or wearyings of the body. All that he willed was, that Adam should praise him, should give him thanks, and should rejoice in him as the Lord his God; obeying him in this one great thing that he ate not the fruit of the forbidden tree.
Of this worship we have indeed some remnants restored to us in a certain measure by Christ, even amidst all this infirmity of our flesh. We also are enabled to praise God and to give him thanks for every blessing of the soul and of the body. But too true it is, that these are but very remnants of the original worship of Eden. But when, after this miserable life, we shall come among the company of angels, we shall then offer unto God a purer and holier worship. And there are also other remnants of this original felicity still vouchsafed unto us; that by the blessing of marriage we avoid and prevent adulteries; that this corporeal life has not only food, though procured with infinite labor, but a protection and a defense of that which we possess, secured unto us against all the evils and dangers which surround us on every side. These are indeed merciful remnants, still they are but miserable remnants if compared with the original blessedness and security.
Moreover, brethren, ye are here to be admonished against false prophets, through whom Satan endeavors by various means to corrupt sound doctrine. I will give you an example of this in my own case, and just show you how I was tormented by a fanatical spirit when I first began to preach this doctrine, which I am now setting forth in my Comments on the passage before us. The text indeed uses a Hebrew verb signifying “to command;” “And Jehovah God commanded the man.” Yet this agent of Satan argued, and drew his conclusion thus:— “The Law is not made for a righteous man.” Adam was a righteous man; therefore, the Law was not made for Adam; because, he was a righteous man. Upon this argument he immediately pinned another; that this sermon of God therefore was not a law but an admonition only; and that, consequently, “where there was no law there was, as Paul affirms, no transgression.” And from this argument, that “where there is no law there is no transgression,” he crept on to the conclusion, therefore, there was no original sin; the truth of which doctrine he consequently denied. By thus connecting together these two passages of Scripture he gained, as he considered, a marvelous victory, and he publicly displayed his triumph as if he had discovered a treasure hitherto unknown to the world. Now it is profitable thus to mark the mighty attempts of Satan, that we may learn to meet them with wisdom and skill.
Both the above passages, that the “Law is not made for a righteous man;” and that “where there is no law there is no transgression” are found in the Epistles of Paul, 1 Tim. 1:9, and Rom. 4:15. And it is the business of a sound and skillful logician in divine things, to mark carefully the aims and the devices of the devil; because our sophistical reasoners, his miserable slaves, use them after him. They pretend indeed to found their arguments on Scripture. For they know that it would appear perfectly ridiculous to thrust upon men’s minds nothing but their own dreams. But they do not cite Scripture wholly and honestly; they seize upon those parts of it only which seem at first to make for them; but those portions which stand against them, they either craftily pass over or corrupt by cunningly devised interpretations.
Thus when Satan found that Christ trusted in the mercy of God under his great hunger, he attempted to draw him into a forbidden confidence, Math. 4:3, 4. And again, in the matter of his standing on the pinnacle of the Temple, the devil tried to make him tempt God; by quoting to him a passage seemingly adopted for his purpose, Ps. 91:11-12, “He shall give his angels charge concerning thee; and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.”
Now that portion of the passage in the psalm, which was contrary to his purpose, Satan craftily passed over, “to keep thee, in all thy ways.” Here lies the whole force of this Scripture, that this guardianship of angels is promised to us “in all our ways” or “in our lawful calling” only. Christ in all divine wisdom sets before Satan this as the true meaning of the sacred text, when he replies to his face in this precept, “Thou shalt not tempt the Lord thy God.” By this Christ signifies that the “way” of man is not in the air, but that was the “way” of the flying fowls; but that the “way” of man was the steps which led from the roof of the temple to the ground; and which were made for the end that there might be a descent from the top of the temple to the bottom, easy and without peril. When therefore we are in our lawful calling and duty, whether that duty be commanded of God or of men, which latter have a right to prescribe the duty of our calling, while we are thus “in our ways,” then we may assuredly believe the guardianship of angels will not fail us.
The above example therefore will furnish a very useful rule to be observed in our disputations with these fanatical tools of Satan. For those who are not on their guard are often deceived when crafty men transfer their arguments, after their own manner, from connected to unconnected portions of the Scripture; or adopt dishonest connections or divisions of the sacred text; but adduce not passages in their integral state as they stand in the Word. Now this is the very method adopted in the present case by my adversary, when he argues as above from these two detached portions, “That law is not made for a righteous man,” and “Where there is no law, there is no transgression.” He who is not on the watch-tower of wisdom and caution here is entangled before he is aware of it, and drawn into the horrible conclusion, that there was no real sin in eating the first apple; because, as our crafty opponents would argue, there was no law; and, as they further argue, which is indeed true in itself, because “where there is no law there is no transgression.”
And I am by no means certain that some even in our day have not been deceived by this very argument of the devil. For they so speak of original sin as to make it not a sin itself, but a punishment of sin only. Hence Erasmus, discussing this point with his famous eloquence, observes, “Original sin is a punishment, inflicted on our first parents, which we their posterity are compelled to bear for another’s fault, without any desert of our own. Just as the son of an harlot is forced to endure the infamy, not by his own fault but by that of his mother. For what sin could any man commit who had as yet no existence?” These sentiments flatter human reason, but they are full of impiety and blasphemy.
Wherein then is the syllogism of our crafty adversary unsound? It is because, according to Satan’s common artifice, the text on which it is founded is not quoted entirely, but most perfidiously mutilated. For the whole text stands thus, “The law is not made for a righteous man, but for murderers, for adulterers,” etc., etc. Wherefore nothing can be more evident, nothing else can be concluded than that the apostle Paul is here speaking of that Law which God revealed unto man after sin was in the world; not of that law, which the Lord gave unto Adam in paradise, while he was yet righteous and innocent. The Law, says Paul, “was not made for a righteous man;” wherefore it insubvertibly follows, that the Law of which Paul speaks was given to nature, when not innocent, but sinning and liable to sin.
Is it not then the height of wickedness thus to confound passages of Scripture in causes of such solemn moment? Adam after his sin was not the same as he was before, when in his state of innocency. And yet these men make no difference between the law delivered to man before sin and the Law delivered to man after sin. But what the apostle says concerning the Law, which was delivered to the world after it was filled with sin, these instruments of Satan, lyingly and with the greatest blasphemy, transfer and apply to the law, delivered to Adam in paradise. Whereas, if no sin had existed the law prohibiting sin would not have existed. For as I have said above, civil government and laws, or cauteries, and the sword, and the “schoolmaster,” as Paul terms “the Law,” would not have been needed in a state of innocent nature. But the boy because he is now bad needs the “schoolmaster” and the rod. So the prince, because he has disobedient citizens, equally needs the crown-officer and the executioner. It is of this law that Paul is really speaking; the law which nature when corrupted by sin needed.
In the same manner there is here a commandment given of the Lord to Adam before his sin that he should not eat of the “tree of the knowledge of good and evil,” which commandment Adam would have fulfilled willingly and with the highest pleasure, had he not been deceived by the craft of Satan. But Paul is referring to quite another law; for he is plainly speaking of a law which was given, not to the righteous, but to the unrighteous. Who is there, then, so stupid or so insane, who will after all conclude that a law was not given to Adam because he hears us affirm that Adam was a righteous man? For no other conclusion can follow than that the law, which was made for the unrighteous, was not the law that was given to the righteous Adam; and on the converse it must follow that as a law was given to righteous Adam, that law was not the same as the law which was afterwards made for the unrighteous.