Commentary on Genesis, Vol. 1: Luther on the Creation

by Martin Luther

This text therefore is also by no means properly translated in our version. The meaning of the original Hebrew is that Eve speaks her own words; whereas she is ostensibly reciting the Word of God; and that she adds to the Word of God her own expression, "perchance." Wherefore the artifice of the lying spirit has completely succeeded. For the object which he especially had in view; namely, to draw Eve away from the Word and from faith; he has now so far accomplished, as to cause Eve to corrupt the Word of God; or, to use the expression of Paul, "he has turned her aside from the will of God, and caused her to go after Satan", 1 Tim. 5:15. And the beginning of certain ruin is to be turned aside from God, and to be turned after Satan; that is, not to stand firmly in the Word and in faith. When Satan therefore sees this beginning in Eve, he plies against her his whole power as against a bowing wall, until she falls prostrate on the ground.

Vs. 4, 5. And the serpent said unto the woman, Ye shall not surely die: for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.

This is the satanic rhetoric adopted by the tempter to prostrate utterly a poor weak woman; when he sees her turning away from God and inclined to listen to another teacher. Before, when he said in his satanic insidiousness, "Hath God, indeed, thus commanded you?" he did not positively deny the Word. He only attempted by speaking in the form of a question to draw Eve aside into doubting. But now, having fully accomplished his first point, he begins with daring presumption to deny the Word of God altogether, and to charge God himself with falsehood and cruelty. He is not now content with having caused Eve to add her expression, "perchance." Out of the "perchance," he now makes a plain and positive denial: "Ye shall not surely die."

We here witness therefore what a horrible thing it is when Satan once begins to tempt a man. For then ruin causes ruin and that which was at first apparently a trifling offense against God, ends eventually in a mighty destruction. It was an awful step into sin for Eve to turn from God and his Word and to lend her ears to Satan. But this her next step is more awful; for she now agrees with Satan, while he charges God with falsehood, and as it were smites him in the face. Eve therefore now is no longer the woman merely turned away from God, as in the first stage of her temptation. She now begins to join Satan in his contempt of God and in his denial of the truth of his Word. She now believes the father of lies, directly contrary to the Word of God.

Let these things therefore be to us a solemn lesson and a terrible proof, to teach us what man is! For if these things occurred in nature, while it was yet in its state of perfection, what shall we think may become of us! We have proofs, even now, before our eyes. Many, who at the commencement of our course gave thanks with us unto God for his revealed Word, are not only fallen away from it, but are become our bitterest adversaries!

Thus it was also with the Arians. No sooner had they begun to fall away from faith in the divinity of the Son, than they quickly grew into a violent enmity against him. So that they became the bitter enemies of the true Church and persecuted her with the greatest cruelty. Precisely the same examples of ultimate rage against the truth have we witnessed also in the Anabaptists. They were all led away from the Word, and tempted to use the doubtful expression, "perchance." Shortly after Satan drove them to turn the doubting "perchance" into a positive "not," "God hath not said," etc. Then from forsakers of God, they became the open persecutors of God, imitating in this their father, Satan; who after he had fallen from heaven by sin became the most bitter enemy of Christ and his church. Nor are examples of the very same description few in our day. For we have no enemies more bitter against us than those who have fallen away from the doctrine they once professed with us. And from this very sin that awful description which David has given us of the "fool" arose, Ps. 14:1: "The fool hath said in his heart there is no God." For those thus fallen are not satisfied with having turned away from God, unless they have become the assailants also of God himself and of his Word.

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.