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

by Martin Luther

V. 1a. And the man knew Eve his wife, and she conceived and bare Cain.

When Adam had fallen into death by sin, he had the promise given him, as we have heard, that from his flesh, thus made subject to death, there would surely arise unto him a Branch of life. He fully understood therefore that he must propagate his seed; and especially so, since the blessing pronounced on him and his wife, "Be fruitful and multiply," was not only not taken away, but afterwards confirmed by the divine promise concerning the Seed of the woman, which should bruise the serpent's head. Therefore Adam did not know his wife Eve from the mere inclination of the flesh, as we generally judge; but it was the necessity of that salvation, which was to come unto him through the blessed Seed of the woman that constrained him to do so.

No one therefore ought to be offended with the relation of this circumstance by Moses that Adam "knew his wife." For although, on account of original sin, this divine act of generation is considered to be one of turpitude, by which we find pure ears to be generally offended; yet spiritual men ought always to distinguish between original sin and the creature or the appointment of God. The act of generation, as a creation-appointment of God, is good and holy, for it is the very blessing pronounced of God upon male and female when they were created. And if man had not fallen this act of generation would have been most pure, most holy and most honorable. For as no one blushes to converse, eat and drink with his wife, because all these things are honorable among all men, so, had it not been for the fall of Adam, the act of generation would also have been most honorable and void of all "shame!"

Generation has indeed been left to us, even in this state of fallen and corrupted nature. But there has adhered to it that poison of the devil, an impure lust and prurient concupiscence, which is the cause of numberless sins and evils; from all of which, nature in its unfallen state was perfectly free. Now however we find by experience that the flesh is filled with inordinate and unsatisfied desires; so much so that even marriage is not for many a sufficient remedy. If it were, there would be no adulteries nor fornications. Whereas these, to our shame and pain, everywhere abound. Nay, in how many and various ways does this infirmity of the flesh discover itself, even in married persons? These infinite evils are not the consequences of the creation nor of the blessing pronounced on male and female. These latter proceeded from God. But they are the consequences of sin and of the curse, which proceeded from the sin of Adam. Therefore, the creation-appointment of God ought to be separated from all these evils; for that is a good creature of God, concerning which even the holy spirit himself we see is not ashamed to speak.

But further. Not only is there no idea of impurity to be attached to this mention of the creation-command and "blessing" of God made by Moses, when he says, "and Adam knew Eve his wife;" it was even necessary that Moses should write and teach these things on account of the heresies which were in later times to arise; such as those of Nicolaus, Tatian, etc.; and, above all, on account of the papacy. For we see the Papists were not the least moved by that which is written above, that the Lord created man "male and female." They so live and so bind and fetter themselves by vows, that they seem to be utterly ignorant that there are any such beings as the male and female sexes. They are not at all moved by what is also above written, that Jehovah God "Brought Eve unto Adam." and that Adam said "This is now bone of my bones, and flesh of my flesh." They are not moved by the promise and blessing of God, "Be fruitful and multiply." The Decalogue touches them not, when it commandeth, "Honor thy father and thy mother!" Yea, they disregard their very origin; born as they are from the union of male and female, commanded and blessed of God. Passing by, despising and casting away all these things, they compel their contemptible priests, monks and nuns to devote themselves to perpetual celibacy; as if the married life, of which Moses here speaks, were a life reprobate and damnable!

The Holy Ghost however hath a purer mouth and purer eyes than the Pope! The Holy Spirit himself therefore blushes not to mention the act of generation, or the union of husband and wife; though these great saints condemn it as impure and base. Nor does that Holy Spirit mention this marriage union in one place only of the sacred record. The whole Scriptures are filled with such histories; so much so, that on that very account some popes have prohibited young monks and nuns from reading the holy Bible. But I need not enlarge. Suffice to say, that such has been the rage of the devil against this institution of God, holy matrimony, that the Papists have compelled men to abjure marriage, to the very end that they might institute their orders of a celibate life; and they have condemned the commandment of God, married life, as polluted in comparison with the life of celibacy, which they themselves have set up!

This wickedness however has not been left without its own just punishments. For there are continually before our own eyes examples of the fruits which impure celibacy brings forth, and there are extant in books, record of most horrible crimes, of which it has been the cause. That holy man Udalric, an Augustan bishop, testifies that after Pope Gregory had determined on establishing celibacy, and had forbidden even those to live with their wives, who had been married before the decree concerning celibacy had gone forth, the Pope had a mind on one occasion to fish in a pond which he had in his park at Rome; and that when he did so it led to the discovery, that the fish-pond contained more than six thousand heads of infants! The same Udalric also writes that Pope Gregory, being struck with awe and consternation at such a sight, revoked his sanction of the impious decree concerning celibacy. The successors of Gregory however easily swamped the foulness of this discovery, and the pious abolition of the decree by Gregory also; for they also, like their predecessors, considered that celibacy was adapted not only to increase their wealth, but to support their dignity.

A similar example presented itself also in my time, when some nuns at Neumburg were compelled to leave the place, on account of their flagitious lives, and the monastery was given to the Franciscans; and when these latter, for their convenience, caused some alterations to be made in the building; in laying these new foundations, there were discovered twelve pots, each one of which contained the dead body of an infant! An infinite number of similar instances have occurred at other places in every direction.

Rightly therefore did Gregory act in revoking his decree, by which, as Bishop Udalric remarks, he made a very beautiful application of the word of the Apostle Paul, who says, "It is better to marry than to burn," to which, I also add, "It is better to marry, than to incur the peril of eternal death by sin."

At Rome itself also on account of the great numbers of infants who are exposed monasteries are erected, of whom the Pope is nominated "the father!" And the near relatives of the infants, which have been so exposed, precede him in the public processions! I forbear to testify of an infinite number of other kindred enormities, which are too bad to mention.