But now this nature of ours must experience the pangs of death. That dissolution of the body however is followed in the saints by the sweetest of all sleep, until the day when we shall awake unto a newness of life and a life eternal. And as Adam here in all the fulness of wonder exclaims this is now bone of my bones and flesh of my flesh, and yet was so sweetly and deeply sunk in sleep, that he knew not that his rib had been extracted from his side; so shall we in that day exclaim, Behold, into what sudden glory does this body, lately gnawed by worms, arise, etc.
Thus far have we spoken with sufficient copiousness upon the creation of Eve, which creation, although it seems to human reason perfectly fabulous, is yet most sure and true, because it is recorded in the Word of God, which alone teacheth the truth concerning the two principal causes of philosophers, the efficient and the final; and concerning the great first cause of all causes. The knowledge of which two causes, where it can be obtained, is of the utmost moment even in natural things. For what doth it profit to know how beautiful a creature man is, if you know not the end for which he was created; namely, that he was created for the worship of God, and that he might live to all eternity with God.
Aristotle does indeed say something of note when he makes the end of man to be happiness, a happiness consisting in the action of virtue. But in all this weakness of our nature, who is there that ever yet attained unto that end, when even the very best of men are exposed to a multitude of evils, which the common trials of life or the depravity and malice of men are sure to bring upon them? That happiness of which Aristotle speaks, requires tranquility of mind to make it perfect; but who can always hold fast that peace of mind, amid such tossings to and fro of human life? In vain therefore is such an end proposed by the philosopher, which no man can attain.
The principal end of man’s creation therefore, which the Holy Scriptures set before us is, that man was created in the likeness of God, with the divine intent that he should live forever with God, and that while here on earth he should praise and extol God, give him thanks and obey his Word in all patience. And this end we do attain by some means or other, through grace, though with all infirmity in this life, and in the life to come we shall attain unto it perfectly. Of these things philosophers know nothing. And therefore the world, in the height of all its wisdom, is yet sunk in the deepest ignorance, wherever it is found destitute of the Word or of theology. For men without the Word know nothing of their beginning or their end. I mention not any of the other living creatures, who are not created, as we have abundantly shown, to know any of these things, nor to partake of these high blessings.
PART V. THE INSTITUTION OF MARRIAGE AND THE FAMILY.
V. 22. AND the rib, which Jehovah God had taken from the man, made (built) he a woman, and brought her unto the man.
A new expression is this again, unheard before. Moses does not use the verb “to create,” or “to make,” as in Gen. 1:26; but the verb “to build.” This has caused all commentators to conclude that some great mystery lies under so singular a phraseology. Lyra thinks, with his Rabbi Solomon, that the new form of the female body is intended to be intimated. For, as the form of buildings is broader at the base, but narrower at the upper part, so, he says, the bodies of women are broader in the middle, and more contracted in the upper parts, while men have wider chests and broader shoulders. But these are mere peculiarities of certain parts of the body; whereas the Scripture is speaking of the body as a whole, and calling it a building; just as Christ himself calls the body the house of a man, Math. 12:29.
Others have recourse to an allegory, and say, that the woman is here called “a building,” on account of her being spoken of in the Scriptures as a similitude of the Church. And as in a house there are various parts, walls, beams, rafters, roof, etc.; so in the Church, which is represented by the Holy Spirit under the similitude of a body, on account of the diversity of its members, there are various offices and administrators. As to myself I am by no means displeased at anything that is appropriately advanced by those who would transfer what is here said respecting the building of the woman, to Christ and his Church. But as all these opinions amount only to an allegory after all, the historical and proper meaning of this passage must be diligently searched into and retained. For a woman, especially a married woman, is here sacredly termed “a building,” not allegorically, but historically and really. And the Scriptures universally use this form of expression.
Hence Rachel says to Jacob, “Take my maid Bilhah, that I may also be built up by her,” Gen. 30:3. The Scriptures speak in the same manner also concerning Sarah, Gen. 16:2. And in Exodus, it is said concerning the midwives, “that the Lord built them a house,” Exod. 1:21; that is, that the Lord repaid them for all the services which they had rendered unto his people Israel, contrary to the command of the king, by blessing them with a household and family. So again, in the history of David, when he had it in his heart to build a house for the Lord, he receives this answer from God by Nathan, “Furthermore, I tell thee, that the Lord will build thee an house,” 1 Chron. 17:10.
It is a form of expression therefore quite general in the Scripture, to term a woman a domestic “building,” on account of the fruits of generation and the bringing up of the offspring. But the real nature of this building up, which would have existed had Adam not fallen, we have now lost by his sin; so that we cannot now reach it, as we have all along observed, even in thought. Our present fallen condition in this life retains certain small miserable remnants of the original domestic life, cultivation of the earth, and defense of property; and also of dominion over the beasts. We have the rule over sheep, oxen, geese, fowls, etc.; though boars, bears, lions, etc., regard not this our dominion. So also there remains a certain hardly visible remnant of this female building. Whoso taketh to himself a wife, hath as it were in her a certain nest and home. He dwells with her in a certain place, as birds nestle with their young in their little nest. But this dwelling together in the one nest they know not, who live unmarried like the impure Papists.
This living together of male and female, as man and wife, in the state of matrimony, their keeping house together, their being blessed together with offspring, their bringing up their children, is a faint picture and remnant of that blessed original married life, on account of the nature of which, Moses here terms the woman a “building.” The posterity of Adam, had he continued in his innocency, would have taken to themselves wives, would have parted from Adam their father, and would have chosen for themselves certain little garden spots of their own, and would have there dwelt with their wives, tilled the ground, and brought up their children. There would have been no need of splendid mansions built of hewn stone, nor of rich kitchens, nor cellars of wine, which now make up the luxuries of life. But as birds in their little nests, the married pairs would have dwelt together here and there, diligently laboring and calling upon God. And the women would have been the principal cause of their husbands living in certain dwelling places in paradise. Whereas now, under our present fallen and calamitous state by sin, we absolutely need houses of wood and stone, to defend us from the injuries of the weather. And though we cannot form even a conception, as we have said, of the original felicity of man and woman in their marriage happiness, yet even these miserable remnants, we repeat, are excellent gifts of God; to live in the possession of which, without continual thanks, is wickedness in the extreme.
With reference to the “dominion” which man received from the hand of God, we feel how much of that dominion is lost since our fall and defilement by sin. Yet, what an infinite mercy still remains to us, that this “dominion” was given to man and not to the devil! For how should we possibly have been able to stand in this matter, against such an invisible enemy, especially if power to harm had been possessed by him equal to his will? We might all have been in danger of annihilation in an hour, yea, in a moment, if Satan had determined to infuriate the wild beasts against us. Although well nigh all the original “dominion” is lost, it is an infinite
blessing that our present remnants of it are not possessed by the devil!
It is an infinite mercy also that we possess our present remnants of generation. Although, in the state of original innocency women, as we know, would have brought forth without pain; yet there would have been a much more extensive fruitfulness. Whereas now the blessing of generation is impeded by numberless diseases. It often happens that the fruit of the womb does not arrive at maturity and birth and sometimes the woman is barren altogether. All these defects are the punishments of the horrible fall of Adam and of original sin. Just in the same manner, to this present day, is the woman the “building,” and house, and home of the husband. To the woman the man devotes himself. With her he lives; and together with her, he undertakes the labor and care of bringing up the family; as it is written below, verse 24, “Therefore shall a man leave his father and his mother, and shall cleave unto his wife,” etc.
But this living together as man and wife is not only attended with those other trials, which afflict the marriage state in great number and variety on account of sin, but is also astonishingly deformed and marred by perverse nature; seeing that there are not only those who consider it to be very wise and great to reproach the female sex and to despise marriage, but who even forsake the wives whom they have married, and cast off all paternal care of their children. Such men destroy the building of God by their perverseness and wickedness. Men of this description are a kind of monsters in nature. Wherefore let us show our obedience to the Word of God by acknowledging our wives to be the building of the Lord; through whom not only our house is built up by generation, and by whom other necessary domestic duties are performed; but through whom we the husbands themselves are also built up, by our rising offspring around us. For wives are, as we have said, a certain nest and center of habitation to which the husbands resort, where they dwell and live in pleasure and happiness.
When Moses adds, “And he brought her unto the man,” this is a certain divine description of espousals especially worthy our observation. For Adam does not take hold of Eve when created and draw her to himself, according to his own purpose and will, but he waits till God brings her to him; just according to the saying of Christ, “What therefore God hath joined together, let not man put asunder,” Math. 19:6, for the joining of male and female is a lawful joining and ordinance, and an institution divine.
Wherefore Moses here adopts his peculiar and appropriate phraseology, “And he brought her to the man.” Who brought her to the man? He, God, Jehovah, Elohim, the Jehovah God, the Whole Divinity, the Father, the Son, and the Holy Ghost. These all unitedly say to Adam, Behold, this is thy bride with whom thou art to dwell and with whom thou art to generate and bring up children. And there is no doubt whatever that Adam received Eve with the utmost pleasure; for even now, in this corrupt state of nature, the mutual love between bride and bridegroom is peculiar, great and excellent.
But apart from the epileptic and apoplectic lust in the marriage state today, it was a chaste and most pleasing love, and union itself was most honorable and most holy. Now however sin pours itself in and expresses itself from the eyes and ears everywhere, and then in all the senses.
This passage demands particular notice. For it stands as the revealed will of God, not only against all abuses of the sex and lusts of every kind, but also as a confirmation of marriage, and all those impious revilings and refusings by which the papacy has deformed and marred matrimony. Is it not worthy of admiration that God instituted and ordained marriage even in the state of innocency? Much more need then have we of this divine institution and ordination in our present state, wherein our flesh is weak and so corrupt through sin. This divine consolation therefore stands proof and invincible against all doctrines of devils, 1 Tim. 4:1. By the Scripture before us, we see that marriage is a state of life divine; that is, ordained of God himself.
What was it therefore that came into the minds of those tools of Satan and enemies of Christ, who deny that there could be any holiness or chastity in marriage, and who affirmed that those only were adapted for ministers of churches who lived in celibacy, because the Scriptures, they argued, said, Be ye clean that bear the vessels of the Lord, Is. 52:11. Are then those who are married unclean? If so, God himself is the author and institutor of uncleanness, who himself brought Eve to Adam. Adam himself also did evil in suffering himself to be persuaded to enter into a state of uncleanness, when his nature in his state of innocency needed not marriage. But have not the impious Papists suffered the righteous punishments of such blasphemies? They have not only polluted themselves with harlots in multitudes, but have indulged in other unmentionable wickednesses, even unto abomination, and are at this day just ripe for the punishments of Sodom and Gomorrah.
When I was a boy, marriage was positively considered so infamous on account of all this impure and impious celibacy, that I used to believe I could not even think of the married life without sin. For the minds of men generally were filled with the persuasion that if any one wished to live a holy life, and a life acceptable to God, a man must never become a husband nor a woman a wife, but must take upon them the vow of celibacy; and hence many men who had married became on the death of their wives either monks or contemptible priests. All those worthy men therefore who have labored and endeavored to cause marriage to be honored as aforetime, according to the Word of God, and to be held in all its due praise, have taken upon themselves a highly useful and necessary service to the Church of Christ. So that now, blessed be God, all men consider it to be good and holy to live in unanimity and tranquility with a wife, even though it should be the lot of any one, Prov. 16:33, to have a wife that is barren, or laboring under any other affliction.
I do not however deny that there are some men who can live chastely without marriage; but let these who have thus a gift greater than the most of mankind, sail in their own ship. But as for that chastity which the Pope so highly lauds in his monks and nuns, and contemptible priests, it is in the first place polluted and contaminated by numberless horrible sins; and in addition to all this, celibacy is an institution of man without any warrant from the Word of God. O, what triumphs would the Papists celebrate could they but prove by the Word of God their celibacy to be a divine institution, as we can abundantly prove marriage to be. With what mighty weight of the Pope’s authority would they compel all men to adopt their life of celibacy. Whereas now the only commendation of celibacy, which they can discover, is a tradition of men, or rather as Paul hath it, a doctrine of devils, Col. 2:8; 1 Tim. 4:1.
V. 23a. And the man said, This is now bone of my bones, and flesh of my flesh.
The sentence which immediately follows, “Therefore shall a man leave his father and his mother,” etc., is cited by our Lord, Math. 19:5, as the words of God himself, and not of Adam. But in that particular point there is no difficulty whatever, because as Adam was pure and holy the words of Adam may rightly be said to be divine words or the voice of God, for God spoke through him. All the words and the works of Adam in that state of innocency are divine, and therefore may truly be said to be the words and works of God.
Eve is presented to Adam by God himself. And just in the same manner as the will of God is prepared to institute marriage, so Adam is prepared to receive Eve with all pleasure and holiness when brought unto him. So even now also the affection of the intended husband toward his betrothed spouse, is of a particular and elevated kind. It is, nevertheless, deeply contaminated with that leprous lust of the flesh which, in righteous Adam, had no existence.
It is worthy of our greatest wonder and admiration, that Adam, the moment he glanced his eye on Eve, knew her to be a building formed out of himself. He immediately said, “This is now bone of my bones, and flesh of my flesh.” These are not the words of an ignorant one, nor of one who was a sinner; nor of one who was ignorant of the works and of the creation of God. They are the words of one righteous and wise, and full of the Holy Spirit; of that Holy Spirit who reveals to the world, before ignorant of such high and
holy wisdom, that God is the efficient cause of marriage and of man’s taking to himself a wife, and that the final cause of marriage is that the wife might be unto her husband a civil, moral and domestic habitation, and cohabitation. This knowledge comes not from the five senses and reason merely. It is a revelation, as we here see, of the Holy Spirit.
The expression HAPAAM, “now,” “in this instance,” or “at length,” is by no means useless or superfluous as it may at first seem. That very word in this sentence, uttered by Adam, most beautifully expresses the glad surprise and exulting joy of a noble spirit which had been seeking this delightful meet companion of life and of bed; a companionship full, not only of love, but of holiness. As if Adam had said, I have seen all beasts; I have considered all the females among them given to them of God for the multiplication and preservation of their kind, but all these are nothing to me! This female however is bone of my bones, and flesh of my flesh. She is at length what and all I want. With her I desire to live, and with her to obey the will of God in the propagation of a posterity. This is the kind of overflowing feeling of joy and love which this particular word “HAPAAM,” used by Adam, is intended to express.
Now however this true purity, innocence and holiness are lost. There still remains indeed a feeling of joy and affection in the intended husband toward his spouse; but it is impure and corrupt, on account of sin. The affection of Adam however was most pure, most holy and most grateful to God, when under the excess of it, he said, “This is now bone of my bones, and flesh of my flesh.” She is not made of stone, nor of wood, nor of a lump of earth, as I was. She is nearer to me than all this, for she is made of my own very bones and very flesh.
Collected Works of Martin Luther Page 491