The essential principles are the same in all temptations and in all sins, whether of lust, of anger, or avarice, etc. While the sin is in the act, it is not felt; it terrifies not, it stings not, but it rather flatters the passions and delights. And no marvel that the case should be so with us when we are infected with this poison of original sin, from the sole of the foot to the crown of the head, and especially when we reflect that the sins of paradise took place in nature while it was yet sound and perfect. Hence it is that we see in the cases of profane men, of fanatical spirits and of those who have no faith, or who have fallen from the faith, how secure and unconcerned they are, how vehement and pertinacious in defending their errors; so much so that they will not hesitate even to die in the defence of them. Such is the nature of sin, while it remains unfelt. But afterwards when the sin is made manifest by the law, then it comes down upon the man with all its intolerable weight.
So before this discovery of her sin, while it was inwardly preparing for the act, the eyes of Eve were not opened. Had they been she must have died before she could have touched the fruit; but because her eyes were not yet opened, and because her unbelief yet remained, there remained also the longing for the fruit prohibited, and there remained also the purpose and the desire to obtain the Satan-promised knowledge, which was also forbidden. Poor miserable Eve, she is so wrapped up in disbelief, both in soul and in body, that she sees not the mighty evil she is committing! Similar examples of the insensible security and unconcern of sin are furnished by our ecclesiastical histories. Arius securely blesses himself, as long as he can find means of eluding the Scripture testimonies concerning the Divinity of the Son.
But this security lasts not very long. As soon as the eyes of Eve were opened, she remembered the law of her God spoken to her, which before she had forgotten, “that she and Adam should not eat of the forbidden tree.” Before she had this knowledge of God’s law she was “without sin,” as Paul expresses it, Rom. 7:9, “And I was alive apart from the law once.” Not because the law really did not exist, but because the apostle did not feel the threatenings and punishments of it; and hence he seemed to himself to be “without the law.” “For through the law cometh the knowledge of sin,” Rom. 3:20. When therefore the law revived in his knowledge of it, his sin revived also with that knowledge, Rom. 7:9.
All this Moses would indicate in his history of our first parents, when he says, “And the eyes of them both were opened,” as if he had said, Satan had closed, not the eyes only of Eve, but her heart also by unbelief and by the disobedience of all the members of her body and of her soul without and within. But after her sin was committed and “finished,” he willingly suffers the eyes of them both to be opened, that they might see what they had done. For this is Satan’s manner of cutting short the ruin of those who sin under his temptations; when they have sinned, he leaves them to perish in despair.
This portion of sacred history therefore is like a complete exposition of the sentence of Paul’s words, “For through the law cometh the knowledge of sin,” Rom. 3:20. For the law does nothing but make known and cause to revive that sin, which before the knowledge of the law lay asleep as it were and dead. Just as in the following chapter it is said to Cain, “If thou doest evil, thy sin sleepeth until it be made known to thee,” Gen. 4:7. For it lieth asleep, while it is in the act. But when the law comes then the eyes are opened, so that the man then sees what God had commanded, and what punishment he had decreed for the transgressors of his command. When this takes place, so that the law fully rules in the conscience; then a man arrives at the true knowledge of his sin, which knowledge no human hearts can endure unless consolation be given them from above.
What Moses next adds, therefore, that after they had eaten the fruit, “they saw that they were naked,” are words by no means superfluous nor without special import. For if duly considered, they contain a beautiful description of original righteousness.
The schoolmen indeed argue that original righteousness was not connatural; that is, not a part of human nature as originally created; but a certain ornament, only additionally bestowed on man as a separate gift. Just as if one should place a garland on the head of a beautiful maiden. A garland is certainly no part of the nature of a virgin, but something separate from her nature as such; something added from without, which might be taken away again without any violation of her nature. These schoolmen therefore argue, both concerning man and concerning devils, that, although they lost their original righteousness, yet their natural properties remained pure as they were originally created. This doctrine however detracts from the magnitude of original sin and is to be shunned as a deadly poison.
We conclude therefore that original righteousness was not a superadded gift, which was bestowed from without, separate from the very nature of man; but a truly natural righteousness; so that it was the very nature of Adam to know God, to love God, to believe in God, to acknowledge God and to worship God, etc. These things were as natural in Adam, as it is natural to the eyes to see the light. When the eye is injured by the infliction of a wound, you may rightly affirm that nature is violated; so after man fell from his original righteousness, it is correctly maintained, that the properties of nature were no longer sound and whole, but defiled and corrupted by sin. For as it is the nature of the eye to see, so it was the original nature of the reason and of the will of Adam to know God, to trust in God, and to fear God.
Since therefore it is evident that all these natural powers are lost, who is so mad as to assert that the faculties and properties of nature are still sound and whole? And yet, there was nothing more common nor more fully received in the schools than this doctrine. How much greater then must be the absurdity and the madness, to affirm this doctrine concerning devils to be true, especially since Christ himself declares “that they abode not in the truth,” and when we ourselves know them to be the most bitter enemies of Christ and of his Church!
The natural faculties in man therefore created originally sound and whole, were the knowledge of God, faith in God, the fear of God, etc. All these Satan corrupted by sin in the same manner as leprosy defiles the whole flesh. The will and reason of man therefore are so corrupted by sin, that he not only does no longer naturally love God, but flees from him and hates him and wishes to live without him, and to be without him altogether.
Therefore Moses has exactly described in this portion of his sacred history that corruption which succeeded original righteousness and its glory. For it was the peculiar glory of Adam and Eve not to know that they were naked. What corruption then can be greater than that the nakedness, which was originally the glory of our first parents, should now be changed into the basest turpitude. Thus no one blushes on account of his eyes, when sound and perfect. But when the eyes are distorted or partially blind, they cover us with a certain cloud of defect and with a feeling of shame. In like manner in their state of original innocency, it was entirely a matter of glory for Adam and Eve to walk in nakedness. But when, after their sin, “they saw that they were naked,” they were overwhelmed with shame and looked about them for “girdles” wherewith to hide their turpitude. How much greater turpitude then is disclosed by the fact, that the slaughtered will, the corrupted understanding and the wholly defiled reason have changed man into an utterly altered being. Are all these woeful things proofs, I pray you, that the qualities and faculties of man’s original nature still remain sound and whole?
But consider for a moment what will necessarily follow from the doctrine of making original righteousness, not to have been an essential part of created nature, but only a certain superfluous and superadded gift or ornament. If you lay it down as a fact, that original righteousness was not an essential quality of the nature of man, it must inevitably follow that the sin, which followed original righteousness, was also not an essential quality of the nature of man. And if so, was it not an utterly vain thing that Christ should be sent into the world as the Redeemer of man, if it was man’s original righteousness only, which wa
s merely a foreign and separate addition to his nature, that was lost; and if that loss still left the faculties and qualities of his original nature sound and perfect? But what doctrine can be worse than this? What doctrine more unworthy a divine to utter?
Flee therefore from such mad dreams as from a real pestilence and from corruption of the Holy Scriptures; and let us instead follow actual experience which teaches us that we are born of corrupt seed and that we derive from the very nature of that seed, ignorance of God, self-security, unbelief, hatred of God, disobedience, impatience and numberless other kindred evils; all which are so engendered and implanted in our very nature, and are a poison so wholly diffused throughout our flesh, body, soul, nerves and blood, yea, through all our bones and their very marrow; and so wholly poisoning our will, our understanding and our reason, that the poison not only can never be extracted, but that we cannot even acknowledge, or feel, or see that this is our state of sin!
It is a well known sentiment of the old Greek comedian, Aristophanes, “that to visit harlots is no disgrace to a youth.” Pardon however may be extended to such a sentiment in a heathen poet. But it is most awful in such as call themselves Christian men, and men professing a knowledge of the Holy Scriptures, to incline toward such a sentiment that whoredom is not positive sin. And yet, whole colleges of our canonicals actually approve the sentiment, with one consent by their lives and manners. When this is the case therefore with respect to actual outward sins, what must we conclude to be the state of men’s minds, with respect to the uncleanness of the heart and the motions of sin in our very nature? These motions of nature, wicked men cannot of course understand to be sins.
Thus a wicked man cannot understand that the glory of nakedness was lost by sin. For the fact of Adam and Eve walking abroad naked was their highest adornment in the sight of God and before the whole creation. But now since the entrance of sin we not only recoil at the thought of walking naked before men for their sakes, but we are filled with shame for our own sakes; as Moses here testifies, concerning the feelings of Adam and Eve. And this very shame witnesses that our confidence in God as well as in man is lost, whereas this confidence in both existed before sin entered by the fall. But after the entrance of sin, Adam even though blinded would yet have been abashed to present himself naked before the eyes of God or of men; because by his disobedience, his former confidence in God, his glorious Creator, was lost.
All these things therefore abundantly testify that original righteousness was an essential quality of the nature of man, when first created; and as that original righteousness was lost by sin, it is manifest that no qualities or properties or powers of nature remain perfect and sound, as the schoolmen madly dream. For, as it was the original nature of man to go forth naked, full of innocent confidence and security toward God and with the knowledge that such nakedness pleased both God and men, so now since the entrance of sin man feels that this same nakedness of nature, originally so glorious, is displeasing to God, to man himself and to all rational creatures. And accordingly man prepares himself girdles, and carefully covers his “uncomely parts,” 1 Cor. 12:23. Is this not an awful change in nature? Nature does indeed remain, but corrupted in numerous forms. For all innocent confidence in God is lost, and the heart is full of distrust, fear and shame. So, also the members of nature all remain the same. But those members which were once beheld in all their nakedness with glory are now cautiously covered, as dishonorable and base, lest they should be seen, because of the great internal defects of nature; because nature has lost all confidence in God by sin. For if we possessed that confidence in innocency, as Adam enjoyed it, we should know no shame, no blush in our nakedness.
From this corruption, which immediately followed sin, arose another evil. Adam and Eve were not only ashamed on account of their nakedness, which before their sin was most honorable, and a most glorious adornment; but they even make for themselves coverings to hide from sight those parts of their body which, in their original nature, were thus so honorable and so glorious. For what in all nature is so wonderful, so noble and so glorious, as the fact of generation! And this fact, so noble, so glorious, is not assigned of God to the eyes or to the face, which we consider to be the more honorable and dignified parts of our body, but to those parts which thus, taught by our awful state of sin, we cover from sight with all possible carefulness lest they should be seen. And thus as the fact of generation in the innocent state of nature, had it continued, would have been most pure and most holy; so since the entrance of sin, even this fact is filled with the leprosy of lust, as are also all the parts of the body connected with it. Those therefore who live without marriage, “burn” in lust, most impurely. And those also who live in marriage, unless they rightly moderate their feelings and affections, and carefully guard their “due benevolence,” 1 Cor. 7:3, are variously tempted and afflicted.
Do we not then, from all these considerations, feel how foul and horrible a thing sin is? For lust is the only thing that cannot be cured by any remedy! Not even by marriage, which was expressly ordained from above to be a remedy for this infirmity of our nature. For the greater part of married persons still live in adultery, and thus sing practically the well-known song of the heathen poet of old: —
“Nec tecum possum vivere sine te.” (OVID)
Neither with thee, nor yet without thee, wife, can I by nature, live. Such is the horrible turpitude which arises out of this most honorable and most excellent part of our natural body! I call it most excellent, on account of the noble and marvelous work of generation, which is indeed most excellent, and wonderful and glorious; because it preserves the continuation of the race of mankind! By reason of sin therefore the most excellent and effectual members of our body have become the most vile and base.
But this would not have been the case with Adam and Eve, had they continued in their innocency. They were full of innocent confidence in their God. Therefore whenever they wished to devote themselves to the procreation of children, they would have come together, not maddened with that lust which now reigns in our leprous flesh, but with an admiration of the ordinance of God, in obedience to God and in the worship of God; and also with the same holy quietness and solemnity of mind, as that in which we go to hear the Word of God and to worship God. But all these things we have lost by sin, so that we can now only conceive of them and understand them negatively, not positively. For from the awful state of evil in which we now stand, we can only gather negatively an idea of the greatness of that good and that glory which we have lost. But we owe a deep debt of gratitude to God, even for the remnants of the original glory still left us, however corrupt the noble, wonderful and glorious work of generation now may be; of which both the Church and the State have need for the perpetuation of saints and of citizens.
And it is a marvelous fact that in all the writers, of all tongues not one iota is found which sets forth the glory of that original nakedness, which is now through sin so filled with turpitude and shame; but which before sin entered into the world was so honorable and glorious. Here we have Moses alone as our great teacher, who however sets forth the whole matter in but very few, and those very simple words, teaching us that man, having fallen from faith, was filled with confusion, and that the glory of his organs of generation was changed into utter turpitude and ignominy, so that he was compelled to make coverings to hide them from sight.
The Hebrew term HEGORAH, of which we here have the plural, properly signifies a girdle or apron-girt, so that we are to understand that these fig leaves covered the upper parts of the thighs all round in every part, in order that the part of the body which before sin was the most honorable, 1 Cor. 12:23, might now be covered as being the most uncomely and base, and utterly unworthy the sight of men. O how horrible was the fall by sin! For after it the eyes of man were so opened that what was before the most honorable and glorious, he now looks upon as most dishonorable and base.
And so it is to this day. As soon as the law has come, we then first discover what we
have done. And sin thus made known seems to have in it such awful baseness that the enlightened minds of men cannot endure the sight, and therefore they endeavor to cover their turpitude. For no one ever, though he be a thief, an adulterer or a murderer, etc., is willing to appear to be such. So also heretics are never found to acknowledge their error in any degree, but defend it most pertinaciously and wish to appear to hold the catholic truth. And that they may secure this appearance, they sew together fig leaves as broad as possible; that is, they try all things which seem likely to color over and cloak their heresy.
This same nature of sin is seen even in children, who frequently, though caught in the very fact of doing evil, yet busy themselves in discovering means whereby they can persuade their parents to the contrary; thus excusing themselves, speaking lies, Ps. 58:3. In precisely the same manner do men also act. Even when caught and held fast, they yet endeavor to slip away that they may not be confounded, but may still appear good and just. This portion of poison also has been infused into our very nature, as the present passage of Moses likewise testifies.
PART III. THE JUDGMENT GOD HELD WITH OUR FIRST PARENTS AFTER THEIR FALL AND THE ACCOUNT OF THEIR STEWARDSHIP HE REQUIRED FROM THEM.
V. 8. AND they heard the voice of Jehovah God walking in the garden in the cool (breeze) of the day: and the man and his wife hid themselves from the presence of Jehovah God amongst the trees of the garden.
This is now the third evil of original sin, bearing its additional proof, that original righteousness was lost. But here again Lyra is entangled in the opinions of Rabbins, some of whom interpret the expression in the breeze of the day, ad auram diei, as referring to place, or to the climate between the south and the west, while others explain the expression as referring to time, holding that this sacred circumstance occurred in the evening. When the heat begins to subside, the winds commence their breathing.
Collected Works of Martin Luther Page 496