[Martin Luther insisted] that the command not to eat of the Tree of the Knowledge of Good and Evil was simply a means whereby God established a form of external worship. Adam and Eve were not intended to keep this commandment in order to earn their relationship with God but rather as a means whereby they might show their gratitude and love for God.1 Similarly Gordon Wenham has observed in his writing on Genesis 1–2 that the activity of Adam and Eve in the Garden of Eden is described using terminology and linguistic constructions similar to the account of the activity of the priests in the Tabernacle later in the Pentateuch.2 Faith therefore gives rise to freedom for vocation, which glorifies God by reflecting his glory. Vocation is therefore a liturgical act.
1 Luther's Works, American Edition, 1:104, 106
2 Gordon Wenham, “Sanctuary Symbolism in the Garden of Eden Story,” in Proceeding of the Ninth World Congress of Jewish Studies, ed. Moshe Goshen-Gottstein (Jerusalem: World Union of Jewish Studies: Magnes Press, Hebrew University, 1988), 19–37. Wenham mentions verbal parallels in Nm 3:7–8, 8:26, 18:5–6.
Jack Kilcrease, "Kenosis and Vocation: Christ as the Author and Exemplar of Christian Freedom,"
Logia, Vol XIX, No. 4, 27.
1 Luther's Works, American Edition, 1:104, 106
2 Gordon Wenham, “Sanctuary Symbolism in the Garden of Eden Story,” in Proceeding of the Ninth World Congress of Jewish Studies, ed. Moshe Goshen-Gottstein (Jerusalem: World Union of Jewish Studies: Magnes Press, Hebrew University, 1988), 19–37. Wenham mentions verbal parallels in Nm 3:7–8, 8:26, 18:5–6.
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