Wherefore there is absolutely need that we abide by this rule, and moor ourselves to this sacred anchor as it were through life. Since it is agreed for a certainty that the Word, which we possess and confess, is the Word of God, we should assent and cleave to it with all simplicity of faith and not dispute concerning it with curious inquiry. For all inquiring and curious disputation bring with them most certain ruin.
Thus for instance we have the plain and manifest Word of Christ concerning the Lord’s Supper, when he says concerning the bread, “This is my body, which is given for you,” Luke 22:19. And concerning the cup, “This cup is the New Covenant in my blood”, 1 Cor. 11:25. When therefore fanatics depart from faith in these plain words, and fall into disputing how these things can be, they by degrees stray so far, as positively to deny that these are the words of Christ, and at length they fiercely fight against them. Just as it befell Eve, as recorded in the passage of Moses now before us.
Exactly after the same manner, when Arius began to think about God and to conclude by his own reason that God was a most positive and absolute unity, he at first fell upon this proposition, “Perhaps Christ is not God.” Then he carried the accumulation of his absurdities so far, as plainly to conclude, and to defend his conclusion, that “Christ is not God.” It moved him not at all, that John plainly declares, “The Word was God,” John 1:1; that Christ commands men to be baptized “in the name of the Father and of the Son and of the Holy Ghost,” Math. 28:19; and that we are called upon to believe in Christ, to worship him and to pray unto him, Acts 13:39; Ps. 97:7. And yet, what absurdity can be greater than that we should take upon ourselves to judge God, since our condition is to be judged by him and by him alone?
Wherefore our duty is to stand by and persevere in this principle: that, when we hear God say anything, we believe it, and not dispute about it; but that on the contrary we bring our intellect and every thought into captivity unto Christ.
We may therefore appropriately cite the words of the prophet Isaiah, “If ye will not believe, surely ye shall not be established,” Is. 7:9. For if we should inquire and inquire until we burst with curiosity, yet we shall never understand how the eye sees, nor how the ear hears, nor what the soul is, etc. And yet, all these things are a part of us, and we use them every day and every moment in all our actions. How then shall we understand those things which exceed all our faculties and senses, and are found in the Word of God alone? Hence it is found in the Word alone, that the ordained bread is the body of Christ, and that the ordained wine is the blood of Christ. These things it is our duty to believe, not to understand; for understand them we cannot.
In like manner too the words of God in the present passage of Moses were most simple and plain, “Of the fruit of the tree which is in the midst of the garden ye shall not eat.” But in those words reason did not understand the mind of God, why he willed these things so to be. When therefore Eve, not content with the command of the Lord which she had heard, began curiously to inquire into it, she perished. This temptation therefore is a true example of all those temptations, in which Satan assaults the Word and faith. Before the desire of eating the fruit came to Eve, she had let go the word which God spoke to Adam. Had she held fast this Word, she would have stood in the reverence of God and in faith. On the other hand, no sooner had she let go the Word, than contempt of God entered; and then followed obedience to the devil.
It is profitable for us to learn these things and to know them. Hence it is that Peter admonishes us to stand fast under temptation, and to resist the Tempter, keeping fast hold of the Word by a firm faith, and keeping our ears shut, so as not to listen to anything contrary to the Word, 1 Pet. 5:9. For such “sufferings” and temptations of Eve are most truly “lessons” to us; that we suffer not the same things, by being drawn aside from the Word and faith, as she was.
That which follows in our text, “For God doth know that your eyes shall be opened,” may be taken in a twofold sense. We may either understand Satan to have thus spoken, for the purpose of exciting an ill-will against God, for having forbidden man to eat of a fruit so good and useful by which means Satan would create in Eve the beginning of a hatred towards God for not being sufficiently indulgent. Or again, I would rather understand the passage, Satan speaks this, as in praise of God; that he may thereby the more easily entrap Eve in his deception. As if he had said to her, “Be assured that God is not such an one as to wish you and Adam to live in darkness as it were without the knowledge of good and evil. He is good. He envies you nothing which can in any way conduce to your benefit or pleasure. He will be quite satisfied and content that you should be like himself, as to the knowledge of good and evil.”
When Satan thus praises God he has the razor fairly in his hands, so that he can cut the throat of a man in a moment. For the fall of a man is thus rendered by Satan the most easy, when the pretext of the Word and the will of God is brought in upon the back of that which the lust of the heart desires. This is why I would rather understand the words now in question to be spoken by Satan, as intended to persuade Eve, rather than to excite in her any hatred toward God. I leave it however quite free to you, my hearers, to adopt the sense of the passage which pleases you best. The sum of the whole or the one aim of Satan, is this: to draw Eve away by all possible means from the Word, and to persuade her to do that, which had been forbidden by the Word. For Satan is the most bitter enemy of the Word of God; because he knows that our whole salvation lies in our obedience to that Word.
But here an inquiry by no means absurd is raised. How was it that Eve did not yet feel her sin? For, although she had not yet swallowed the fruit, yet she had sinned against the Word and against faith. She had turned away from the Word unto a lie and from faith to disbelief; from God to Satan and from the worship of God to idolatry. As this was the sum and substance of her sin, for plucking the apple was not the sum of her sin, how was it that death did not immediately follow? How was it that she did not feel so mighty a sin? Nay further how was it, that after she had eaten the fruit, she did not feel the death which was the decreed punishment of it, before she persuaded Adam to eat of it also?
The schools dispute much and variously about the superior power, and the inferior power of reason. They hold, that Adam possessed the superior power of reason, and Eve the inferior. We will cast aside all such half-learned and scholastic arguments and seek the true meaning of the passage, which is as follows:
In the first place the long-suffering of God is great. Therefore he does not punish sin immediately. If he did we should soon perish. This long-suffering of God Satan ever abuses. And it just suits his purpose that man should not immediately feel his sin. For because punishment is thus deferred, Satan fills the mind with security and unconcern. So that a man is not only kept blind to the fact that he has sinned, but is caused to take delight and to glory in his sins.
All this we behold in the popes and the Papists. If they could see with their eyes and hearts the slaughter-house of conscience, yea, the perdition into which they bring men by their impious doctrine, they would without doubt change their doctrine. But now, Satan so dazzles their eyes as it were with his delusions, that they cannot perceive their own judgment and the wrath of God which hangs over them. Therefore in the very midst of these mighty sins, they live with the greatest security, even with gladness and rejoicing, displaying their magnificent triumphs as if they had performed the most noble achievements.
This was exactly the case with Eve. By her disbelief she rushed from the Word into a lie. Therefore in the eyes of God, she was now dead. But as Satan still held under his power her heart and eyes, she not only did not see her death, but was gradually more and more inflamed with a longing for the fruit; and was positively delighted with this her idolatry and with her sin.
Now if Eve had not departed from the Word, thus to look upon the fruit with a desire to taste it, it would have been to her an abhorrence. But having thus departed, she turns over the sin in her mind with gratification. Whereas h
ad she before seen any other stretch forth the hand to touch this tree, she would have recoiled with horror. But now, she is impatient of delay. Sin has burst forth from her heart, and has descended to the lower members of her body, her mouth and tongue. This desire and delightful longing therefore to eat the fruit are as it were the diseases gendered by the sin of her heart from which death follows; though Eve, while sinning, feels it not. This is plain from the next portion of the context.
PART II. THE AWFUL FALL BY SINNING.
V. 6. AND when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat.
Mark here the manner in which sin diffuses itself through all the five senses. For what did Eve neglect that could be used in the service of sin when once she had believed Satan contrary to the Word of God, and had listened to his lies in telling her that she would not surely die, but that her eyes would be opened and that she would know both good and evil. Her eyes could not be satisfied with seeing. It was nothing to her now that she possessed the knowledge of God, and that she had a sound and perfect mind. She was not content without the addition of the knowledge of evil also. And this was the very essence of Satan’s poison; her desire to be wise above that which God had spoken to her as his command. For such wisdom was death and the very enemy of that wisdom of God, which had been delivered to her in his Word. For this wisdom caused her to consider that to be righteousness, which was really sin, and to look upon that as most desirable wisdom which was utter madness.
The whole point therefore lies in this which the Latin version has omitted to express: that the tree was a tree to be desired, because it made the eaters thereof wise. And this is the very aim of the devil, to cause a man to think his knowledge and wisdom the greater, the further he departs from the Word.
Hence the Sacramentarians think it the sum of all wisdom to assert that bread is bread, and that wine is wine; but that bread is not the body, nor wine the blood of Christ. So Arius considers that he has carried off the palm of all wisdom, when he asserts, from certain Scriptures evilly distorted from their manifest sense, that the Logos was indeed before all creatures; but that still he was created. In like manner the Anabaptists imagine that they trumpet forth the very height of wisdom, when they declare aloud with full-swollen cheeks that water cannot reach the soul or the spirit, but that it washes the naked skin only, and that therefore baptism avails nothing to the remission of sins. Hence we have known fanatical spirits to baptize here and there without any water at all, who nevertheless continued to boast that they never dissented from us or our doctrine. And truly, this is wisdom. But it is the wisdom of the devil; and directly contrary to the Word and wisdom of God. And it is the peculiar and proper temptation of the devil thus to render us wise in our own conceits contrary to and above the Word of God. Just as he himself was once in heaven, and then fell. And this high wisdom is a temptation of his, far exceeding in destructive efficacy all the grosser temptations of lust, avarice, pride, etc.
The verb HISKIL signifies “to be prudent” or “wise.” Hence, MASKIL is “wise” or “prudent,” as in Psalm 14:2, “Jehovah looked down from heaven upon the children of men, to see if there were any that did understand, that did seek after God.” And again, Is. 53:11, “By the knowledge of himself, JASKIL, shall my righteous servant justify many.” The word signifies properly that wisdom by which God is known and acknowledged. And Eve had this light or rather this sun of knowledge in her heart before she fell; because she had the Word. And she had moreover the knowledge of all the creatures. But not content with this wisdom, she wished to mount higher and to know God otherwise than he had revealed himself to her in his Word. This was her fall. She let go the true wisdom, and that being lost, she rushed into utter blindness.
Just as Satan acted in the garden of Eden, so he acts now. God commands us to believe the Gospel of his Son, that we may thus be saved. This is true wisdom, as Christ himself also affirms: “This is life eternal, that they should know thee, the only true God, and him whom thou didst send, even Jesus Christ,” John 17:3. This wisdom the monk utterly disregards, and turns aside to other things. He puts on a cowl, girds himself with a rope and takes upon him the vow of celibacy; and he thinks that by such means he shall please God and be saved. And all this is that sublime wisdom which is exercised in the worship of God, and in a great religious observance toward him; all of which is the implantation of Satan, engrafted on the original sin of our fallen nature; causing men to turn away from the Word of God, which he has himself “set forth” as the way of salvation, and to turn aside to following their own cogitations. Just like Eve. She was created the wisest of all women that ever existed; but she longed for another wisdom contrary to and above the Word; and on account of this newly desired wisdom she fell and sinned, in a multiplicity of forms, with all her senses, with her thoughts, with her sight, with her desire, with her touch, with her taste, with her whole act.
They are not to be listened to, therefore, who argue it was cruelty that this nature of ours should be thus miserably corrupted, sunk under death, and involved in all the other calamities to which it is subject for the simple act of tasting a certain fruit. The Epicureans, indeed, when they hear these things, laugh at them as a mere fable. But to a careful reader, who duly ponders these recorded facts, it will at once be manifest that the simple bite of the fruit was not the cause of these awful consequences. Such an one will see that the sin committed was the cause of the whole calamity which followed, even the sin of Eve, which she committed against both tables of the law, against God himself and against his Word. For her sin was of that description that she cast aside the Word of God and gave herself up wholly to Satan, and to his teaching as his disciple.
The greatness and awfulness of the sin of Eve therefore can neither be lessened nor made too great. This greatness and awfulness of the sin of Eve are the pregnant causes of all the calamitous punishments which we endure. So awful was the sin, and so awful the turning away from God! And this horrible turning away from God is the great solemn fact which our minds ought to contemplate. They ought not to dwell upon the mere plucking or swallowing the fruit; for those who look upon the act only, and not upon the sin of the heart, from which the act proceeded, must naturally be led to accuse God of cruelty for having inflicted upon the whole human race such terrible punishments for so small and insignificant a sin. Such reasoners on the matter, therefore, hate God and despair; or like the Epicureans they laugh at the whole matter as a fable.
What we have to consider therefore is the Word. For that, against which Eve sinned, was the Word of God. As great therefore as was the Word, so great was the sin which Eve committed against the Word. It was under this sin that all nature fell, and under which it still lies. For, how can nature overcome that sin! It is of a magnitude infinite and inexhaustible. Consequently, to overcome this sin there is need of him who brings with him an inexhaustible righteousness, even the Son of God.
That Satan knew all this, his subtlety proves. For he does not immediately entice Eve with the sweetness of the fruit; he attacks at once the chief strength of man, faith in the Word! The root and source of all sin therefore is disbelief, and turning aside from God. Even as, on the contrary, the root and source of all righteousness is faith. Satan therefore first of all draws Eve aside from faith to unbelief. When he had accomplished this and had brought Eve not to believe the Word of God’s commandment spoken unto her, he had no trouble in accomplishing the rest, in causing her to rush up to the tree, to pluck the fruit and eat it. For when sin is ripened in the heart by unbelief, the external act of disobedience soon follows. This is the manner in which the nature of sin is to be considered, namely, according to its true magnitude, under which magnitude we are all ruined. Next follows the description of sin, with its punishments.
V. 7. And the eyes of them both were opened, and they kn
ew that they were naked; and they sewed fig-leaves together, and made themselves aprons (girdles).
I have remarked above that the form of all Satan’s temptations is the same. He first plies his temptation upon a man’s faith, and then draws him away from the Word. Upon this follow various sins against the second table. This procedure of Satan we may see plainly manifested in our own experience. That which follows therefore in the present chapter, is a particular description of sin, what it is in the act, and what it is afterwards, when the act is performed. For, while sin is in the act, it is not felt. If it were truly felt, we should return to the right way, warned by the sorrows which sin ever brings upon the sinner. But because these sorrows lie hidden, after we have departed from integrity of soul and from faith, we go on without concern into the act itself. Just as Eve sinned in eating the fruit, after she had been persuaded by Satan, contrary to the Word of God, “that she should not die” but that the only effects would be, “that her eyes would be opened,” and that she would become wiser. After she had drunk in this poison of Satan through her ears, she stretched forth her hand to the forbidden fruit, plucked it and ate it with her mouth; and thus she sinned with all the senses of her mind and of her body. And yet she did not even then feel her sin. She ate the fruit with pleasure and entreated her husband also to do the same.
Collected Works of Martin Luther Page 495
