Thus those very things which were Adam’s thoughts, those same things he now hears from the mouth of the Lord. Adam was thinking thus: I have eaten the fruit, but I will not say that I have fled from God on that account. I will say nothing about my sin. I will say that I was afraid, because I was naked, and that I was terrified into flight by his voice. But while he is saying these things to himself he is compelled to condemn himself, and he hears his conscience within convicting him of a lie and condemning his sin. In addition to this accusation of his own conscience, the Lord himself now accuses him of his sin openly, and in the plainest words. But not even now can Adam be brought to the honest acknowledgment of his sin. For now follows,
V. 12. And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.
Only mark the true colors, the essential evil and real nature of sin. It is depicted in this excuse of Adam. It shows that a man can in no way be brought to an open confession of his sin, but that he will deny his sin or excuse it as long as he can find that there is any hope or any probable ground of excuse left him. For it was not so wonderful that Adam should at first hope that his sin could be covered, and that he should rather accuse God than acknowledge the sin he had committed. The great wonder was that after he was convicted in his own conscience, and after he had heard his sin declared from the mouth of God himself, he should still persist in excusing that sin. For he does not say, “Lord, I have sinned; forgive me the debt of my sin; be merciful unto me;” for the very nature of sin is, that it will not suffer the mind to flee unto God, but instead compels it to flee from God. But he transfers all the fault from himself to the woman.
It is a well known rule, taught in the schools of legal and civil orators, that when a charge of crime is brought against the defendant, the act should either be denied totally or defended as having been done rightly. Adam here does both. He first of all denies his sin altogether and asserts that his terror arose, not from his sin, but from the voice of the Lord. And then when so far convinced of his sin in what he has done he attempts to defend the act, as having been done rightly and unavoidably. “If,” says he to the Lord, “thou hadst not given me this woman, I should not have eaten the fruit.” Thus he further lays all the blame of what he had done on God himself, and positively accuses him as being after all the real cause of his sin.
Wherefore there is no end to a man’s sinning, when he has once turned aside from the Word. Adam at first sinned by unbelief and disobedience, and now he heaps upon that sin reproaches of God and positive blasphemy, saying in effect, It was not I who listened to the serpent; it was not I who was captivated by looking on the fruit of that tree; it was not I who stretched forth my hand to pluck the forbidden fruit. The woman whom thou gavest me did all this. In a word Adam has no desire to acknowledge his sin. On the contrary he wishes to be considered pure and clean.
This portion of the divine record contains a further description of sin and of the real nature of sin. For whenever the promise of the remission of sins or faith in that promise is not immediately at hand, the sinner cannot do otherwise than Adam did. If God had said, Adam, thou hast sinned, but I will pardon thy sin, then Adam would have acknowledged his sin with all humility and candor and with the utmost detestation of what he had done. But because the hope of the remission of sin was not present to his mind on account of his having transgressed the commandment of God, he can see nothing, he can feel nothing but death, the certain punishment of such transgression. And because human nature cannot but be shocked at the sight of that certain death, therefore Adam cannot be brought to the confession of his sin, but he tries all possible means by which he has the least hope of warding off the blame of his sin. And thus does every sinner hate the punishment of his transgressions; and because he hates that punishment, he also hates the justice of God, and God himself, and endeavors by all means in his power to persuade both God and men that he suffers innocently.
Just in this manner does Adam here endeavor to lessen his sin by saying that it was not he who listened to the serpent, nor he who plucked the fruit. “The woman whom thou gavest me,” says he, “offered me the fruit of this tree.” In the same state of mind as Adam are those who, when they have come to a knowledge of the sins they have committed, filled with despair, either cut short their life with a halter or curse God as the cause of their transgressions. The words of Job are familiarly known: “Let the day perish wherein I was born; why died I not from the womb?” Job 3:3, 11. For such lay all the fault of their sin on God, and complain against God that they were ever created to destruction and damnation. Nor can any sinner do otherwise, when the hope of pardon and the promise of grace are not present to his soul. Because death is intolerable to human nature, therefore it produces desperation and blasphemies.
It is an utterance full of pain and of wrath against God, when Adam says, “The woman whom thou gavest me.” It is as if he had said, thou thyself has laid upon me the burden of this evil; if thou hadst given to the woman some separate garden to herself and hadst not burdened me with thy command that I should live with her, I might have continued without sin. As therefore I have sinned, the fault is thine in adding to me a wife. In the case of Adam therefore is set before us an exact example of all those who sin and who despair under their sin. They cannot do otherwise than accuse God and excuse themselves, for seeing as they do that God is omnipotent they consider that he could have prevented these their sins. So horrible is sin, whenever the minds of sinners are not soon relieved and lifted up with the promise of the forgiveness of sins. And this is the true effect of the law, whenever the law is alone, without the gospel and the knowledge of its grace, it always leads to despair and to final impenitence.
V. 13. And Jehovah God said unto the woman, What is this thou hast done? (Why hast thou done this?) And the woman said, The serpent beguiled me and I did eat.
Here the example of Eve is also set before us, who being corrupted by sin is seen to be in no degree better than Adam.
Adam wished to appear innocent, and laid the blame on God, because he had given him a wife. Eve also attempts to excuse herself and accuses the serpent, which also was a creature of God. She confesses indeed that she had eaten the fruit, but she says, The serpent, which thou createdst and which thou permittedst to go about in paradise, imposed upon me. Now is not this actually accusing her Creator and removing the fault from herself? Hence we see that sin is always and everywhere the same and works in the same way. It is never willing to be punished as sin, but ever wishes to appear to be righteousness. And as it cannot accomplish this it turns the blame from itself upon God; so that when God accuses a man of sin the man actually charges God with falsehood in that accusation. So that sin, from being a human sin, becomes positively a devilish sin; and the unbelief of the man is turned into blasphemy, and his disobedience into reproach against his Creator!
I term this a devilish and not a human sin; because the devil hates and accuses and condemns God, and justifies himself to all eternity; nor can he possibly from his heart say, “Lord, I have sinned; pardon my sin.” Were it not so the devil would not eternally despair of pardon. But that pardon is impossible, as long as he acknowledges not his sin, but blasphemes God as exercising unjust cruelty against him as a creature without just cause.
Hence we see Adam and Eve so deeply fallen and sunk under sin, that they could not sink any lower. For upon their unbelief followed the disobedience of all the powers and all the members in man. Upon this disobedience, immediately afterwards, followed the excuse and defense of their sin. This defense was next followed by an accusation and condemnation of their God. This is sin’s last step, to reproach God himself and to make him the author of sin. This nature of ours can ascend no higher than this in its sin against God. And these are the onward steps of sin, unless the minds of fallen sinners are lifted up by a confidence in God’s mercy.
Wherefore the state of the Church under the pope, was most horrible; for in it was neither seen nor he
ard anything whatever which could lift up the mind of a sinner, laboring under his sin and guilt; except that once a year the history of the passion of our Lord was slightly taught. And the statement of that history showed forth in some slight manner the source from which pardon was to be sought. But everything else on every side led men away from the promise of the remission of sins to their own righteousness. Hence it was that we saw in many monasteries men alarmed by their sins through their whole life time, who were filled with despair as they walked about, and at length died in agony, worn out with sorrow and pains of spirit. And as to the rest of their brethren, this doctrine of pardon being wholly unknown, they did nothing but stand in their places and procure the protection of their saint by idolatrous prayers. Thus were these miserable creatures worn out and consumed with the most terrible pains of soul, without hope, without counsel and without any help whatever. Was not this then, I pray you, a horrible state of things?
Wherefore if the papacy and all the monasteries together could be overturned by the touch of one finger, it ought at once to be done on account of the whole papal church being this most wretched slaughter-house of consciences! For there is nothing more horrible than for a man to be under the weight of his sins, and yet never to hear or have the remission of sins and the promise of grace. Now the pope was the very cause of the remission of sins being utterly kept out of men’s sight. For no sound doctrine nor any true worship whatever was retained in the church. And if any were saved in these times they were saved by the bare annual recital of the sufferings of Christ, apprehended by faith, contrary to the will of the pope and in defiance of his opposition. For through him men in the extreme perils of their souls were brought down to the necessity of imploring the intercession of Mary and of the saints. For these sayings filled every place: that the mother Mary showed her breasts to her Son, and that the Son showed his wounds to his Father, and that the man was thus saved; not by the intercession of the Son, but by the intercession of his mother.
I earnestly entreat you therefore with all the persuasion in my power, to set the highest value possible upon the doctrine of the Gospel. For what do we see in this history of Moses that Adam and Eve suffered when their sin was before them, and this knowledge of the promise of grace and of pardon was out of their sight? The very same do we also see in the damnation of Satan; for as he is destitute of the promise of grace he is not able to cease from his sins, nor from his hatred of God, nor from his blasphemies against him. Hence it is that the condition of Adam was so different from that of Satan, and so much better and more blessed. For Adam was called to judgment that he might acknowledge his sin, that being terrified by his sins he might afterwards be lifted up again and comforted by the promise of the remission of his sins; as we shall now further see in this most beautiful part of the sacred history of Moses, in which we shall also find the preaching of Christ.
For as the issue of this whole transaction sets forth the very great goodness and mercy of God toward man, seeing that God calls him back to the remission of sins and to eternal life through the Seed that was to come; so also these very beginnings of this divine mercy, if we view them aright, are much better and greater than Adam deserved at God’s hand. For we have not here a display of that terrible majesty of God, which was witnessed on Mount Sinai, where there were thunderings and lightnings mingled with the loud soundings of trumpets. Here God approaches with the soft sound of the gentle breeze, signifying that he came in this case to seize with the tender hand of an affectionate Father. He does not drive Adam from him on account of his sin, but calls him away from his sin to himself. This fatherly care however Adam, overwhelmed with his sin and its terrors, does not at first understand or perceive; he does not consider how differently God deals with him than with the serpent. For he did not call the serpent to him. He did not ask the serpent why he had sinned, in order that he might call him from his sin unto repentance. He charges the serpent with his sin, and pronounces his doom. These things show us that Christ our deliverer interposed himself even then, between God and man as a mediator. For it was the greatest display of grace, that even after the sin of Adam God was not silent, but spoke; and that too in many and plain words, with the intent of showing forth evidences of his fatherly mind toward sinners. His carriage towards the serpent was altogether different. Wherefore although the promise concerning Christ was not yet given, it may be plainly discerned in the thoughts and counsel of God on this occasion.
Thus far therefore Moses has set before us the judgment which God exercised after the sin of the fall of our first parents. He calls them to his tribunal, and convicts them, and interrogates them, and hears them. They, poor creatures, desire indeed to escape that judgment, but they cannot; nay, while they attempt to excuse themselves they doubly accuse and betray themselves. The woman acknowledges what she had done. Adam attempts to conceal the fact, although according to the very nature of sin he does not wish it to appear to be really sin at all. For as long as grace is withheld from the sinner it is impossible for him to do otherwise than excuse himself, and try to make his sin appear to be righteousness. God therefore is always compelled thus to contend with us by his laws, until he extorts from us the confession of our sins and brings us to justify him; as it is written in Ps. 51:4, where this confession is fully described. But as long as the law rules alone and galls the conscience, the conscience thus terrified cannot bring out this confession, as the examples of Adam and Eve here fully show.
From this portion of the sacred record of Moses the holy prophets drew many divine truths; for they studied this book of Moses with far greater diligence and stronger faith than we do. From this source they derived the following holy sentences: “The wicked flee when no man pursueth,” Prov. 28:1. “The wicked are like the troubled sea, for it cannot rest; there is no peace, saith my God, to the wicked,” Is. 57:20, 21. “He that believeth shall not be ashamed,” Is. 28:16. “The righteous are bold as a lion,” Prov. 28:1. “The just shall live by his faith,” Hab. 2:4. From this same place of Moses Christ also drew that memorable saying of his, which we find in the Evangelist John, “For every one that doeth evil hateth the light,” John 3:20. For it is the very nature of sin that whoso committeth sin desires to remain hidden in darkness, and not to be brought into the light, just as Adam covered himself with fig-leaves and fled to conceal himself among the trees.
And we must also here touch upon that passage of the Apostle Paul, 1 Tim. 2:13, 14, “For Adam was first formed, then Eve; and Adam was not beguiled but the woman being beguiled hath fallen into transgression.” This passage nearly all interpreters understand to mean that Adam was not deceived, but that he sinned knowingly; not from yielding to the persuasion of the devil as Eve had done, but from being unwilling to distress the delight of his life, that is, his wife; and thus preferring the love of his wife to the command of God. And they attempt to render this interpretation likely and probable by saying, that the serpent reverenced the male as his lord, but that he attacked the female, whom, although she was holy as the man, yet as being the weaker creature, he considered to be the better adapted to yield to his persuasion, and that therefore Eve was deceived by the serpent, and not Adam. Adam, they maintain, was deceived both by himself and by the woman, but not by the serpent; by the woman when she presented to him the fruit to eat; by himself when, because he did not see Eve die immediately when she had eaten the fruit, he was induced to believe that the punishment which God had threatened would not “surely” follow. Just as a thief, when he has found his theft to have succeeded once or twice, goes on stealing in security. Whereas had the law-officer or the gallows been kept before his eyes, he would have ceased to steal.
Wherefore I do not altogether condemn the above interpretation, for it makes both views to stand true, that Adam was deceived and that he was not deceived. He was not indeed deceived by the serpent as Eve was, but he was deceived both by his wife and by himself, when he persuaded himself that the punishment which God had said should follow would not real
ly come. Then follows the execution of judgment upon all the parties concerned.
PART IV. THE SERPENT AND SATAN CURSED. THE FIRST PROMISE.
I. V. 14. And Jehovah God said unto the serpent, Because thou hast done this, cursed art thou above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life.
After judgment has been pronounced and the whole case completely gone through, follows the execution of judgment, in which, as we shall now hear, there is rendered to each party according to their work, but not one like the other. Now this passage claims our thoughtful attention in the first place, because there is not found throughout the five books of Moses so long a speech in the person of God. And in the next place, because this divine speech contains no law whatever as to what the serpent or man was required to do. The whole speech is occupied in promising that good or threatening that evil, which should come upon each party concerned.
And it is worthy our particular observation here that, after the sin of the fall, no further law whatever was imposed on Adam, though nature in its state of perfection had a divine law set before it. The reason of this was, because God saw that nature, being now fallen and corrupt, could not only derive no help or relief from any law given to it, but that, being thus corrupted and also disorganized and confused altogether, it could not bear any syllable of law whatsoever. Wherefore God did not increasedly oppress nature, already thus oppressed by sin, with any further law of any kind. But on the contrary God mercifully applied unto sin as a terrible wound, a healing plaster, that is, the promise concerning Christ, still using that caustic, the curse on sin, which the devil had caused to be inflicted. For as wholesome plasters, even while they heal, yet corrode and pain the flesh; so the healing promise is so set before Adam that the threatened curse on sin should be added, to operate with it in curing the lust of the flesh. By the lust of the flesh I mean, not only that foul motion and itching of lust, but also “all manner of concupiscence” and uncleanness of soul, as Paul terms them, Rom. 7:8; Eph. 4:19, through which we are by nature inclined to idolatry, unbelief, self-security and all other horrible sins against the first and second Table. To curb and cure all this depravity of nature, we have need of the operation of this burning caustic, the curse of God on sin.
Collected Works of Martin Luther Page 498
