PATTERN OF SOUND WORDS

Tag: Reformation Day

  • Notes and Useful Applications for Matthew 11:12–19 from Das Weimarische Bibelwerk (1877)

    The following is my translation of the notes and useful applications for the Epistle Reading for the Commemoration of the Lutheran Reformation (Reformation Day), Romans 3:19–28, as they are found in Das Weimarische Bibelwerk (1877). Square brackets indicate my own notes and additions. For the useful applications, I recommend the reader see this very helpful article by Dr. Benjamin T. G. Mayes.

    II. A glorious testimony by Christ of John. (v. 7–15)

    III. A complaint of Christ over the ingratitude of the Jewish people, and a sharp threat. (v. 16–24)

    Annotated Text

    12. Now from the days of John the Baptist (from time on after he began to exercise his office) until now the Kingdom of God suffers force (the Kingdom of God is preached through the Gospel, and everyone presses into with force, Luke 16:16. The people receive the Gospel with great zeal, as one takes a city with force. Luther: “When consciences perceive the Gospel, they press toward it so that no one can hinder them”); and the forceful (the repentant sinners, who in true faith resist temptations through the power of the Spirit, crucify the wicked lusts of the flesh, and contend valiantly) seize it for themselves (press themselves into the Kingdom of Heaven; from which it sufficiently appears that John had wrought great benefit through his teaching and baptizing).*

    * Greek: alternatively, “The Kingdom of Heaven presses in with power, and (everyone, Luke 16:16, also) those who use  force (or have done so until now, including wicked people, tax collectors, soldiers, sinners, indeed even the Gentiles press into it with force), seize it for themselves (they make themselves partakers of it with great zeal, and do it therein before the high priests, scribes, and Pharisees).

    13. For all the Prophets and the Law have testified (that Christ shall come) until John (who pointed to Christ as present).

    14. And (if you are willing to accept it) (and believe) * He (John) is Elijah, who is to come in the future (He is the one of whom the prophet Malachi had prophesied that he shall come in the Spirit and in the power of Elijah before then comes the great and terrible day of the Lord).

    * Malachi 4:5; Matthew 17:12 (Mark 9:13; Luke 1:17)

    15. * Whoever has ears to hear, let him hear (Therefore mark this and take it to heart and do not wait with the Pharisees that Elijah the Tishbite to come again upon earth in his own person or otherwise for the Kingdom of Heaven to appear with worldly pomp).

    *Mark 7:16 (Luke 8:8)

    16. To what shall I compare this generation (the men of this generation, this unbelieving and stiff-necked Jewish people)*? It is like little children, who sit in the market and call out to their companions,

    * especially those found among them who supposed to be saints and high learned men (see Matthew 11:25; Luke 7:30).

    ** Luke 7:31ff. (Zechariah 8:5)

    17. and say, ‘We have played the pipe for you, and you did not want to dance; we have wept, and you did not want to weep. (John preached sharp sermons of repentance, and thereby admonished them to weep and mourn over sin; I have preached the most lovely and comforting evangelical sermons; yet the one has born as little fruit as the other; regardless if one lays before them sour or sweet, they still remain hardened one way or the other in their impenitence and wickedness.)

    18. John (the Baptist) came, * not eating (bread, Luke 7:33, that is, common, and by no means luxurious food) and not drinking (wine; he fasted often and much, Matthew 9:14, and led a hard and strict life), yet they say (the scribes), ‘He has the devil’ (he is driven by the devil, or is crazy in the head).

    * Matthew 3:4

    19. The Son of Man has come * eating and drinking (I live in an ordinary manner, go about with everyone in a friendly way, eat common food, drink common drink, and indeed with the tax collectors and sinners); so they say, ‘Behold the man is a glutton and a wine-bibber, a companion of tax collectors and sinners. And Wisdom must be justified by (all) her children (I, who am the Wisdom of God, Proverbs 9:22, must allow myself to be led to school and tutored by the Pharisees and scribes, who properly ought to be my students).”

    * Matthew 9:10 (Isaiah 7:15, 42:4; Luke 15:2, 19:6; 1 Timothy 3:16)

    ** Greek: alternatively, “

    Useful Applications

    [There are no useful applications for v. 12–19. AJB]

  • Notes and Useful Applications for Romans 3:19–28 from Das Weimarische Bibelwerk (1877)

    The following is my translation of the notes and useful applications for the Epistle Reading for the Commemoration of the Lutheran Reformation (Reformation Day), Romans 3:19–28, as they are found in Das Weimarische Bibelwerk (1877). Square brackets indicate my own notes and additions. For the useful applications, I recommend the reader see this very helpful article by Dr. Benjamin T. G. Mayes.

    II. The conclusion of the previously led disputation, that, namely, neither Jew nor Gentile know righteousness with works of the Law, because they both trespass the Law. (v. 9–23)

    III. Proof that righteousness comes from faith. (v. 24–31)

    Annotated Text

    19. But we know (as those born Jews, to whom was entrusted what God had spoken, Romans 3:2), that whatever the Law (the Scripture of the Old Testament) says, it says to those who are under the Law (who belong to the Jewish polity);1 so that every (Jewish and Gentile) * mouth be stopped (that no one can boast of their own righteousness, but rather must humble himself before God and recognize His inborn, as well as actual sin), and all the world be accountable to God (that all men in the entire world confess that on account of their sin are subject to the righteous judgment of God and eternal condemnation).  

    1 And either have received it in written manner, or have it inscribed onto their heart by nature (Romans 2:15); for here the saying is of the Law which pertains to all the world.

    * Psalm 107:42; Ezekiel 16:63; Galatians 3:22 (1 Kings 8:46)

    20. Therefore,1 that no flesh (no man, be he Jew or Gentile) * by works of the Law (which are done according to the Ten Commandments) may be justified (nor can be declared righteous before God) by Him (the Lord, his God); for (now after the fall into sin) through the Law (grasped in the Ten Commandments) comes (only) knowledge (and anxious feeling) of sin.

    1 Greek: Alternatively, “Thus it follows…” [διότι]  

    * Galatians 2:16; Psalm 143:2 (Romans 7:7)

    21. But now (in the New Testament) the righteousness which counts before God is without doing the Law (and its works),1 is revealed (in the Gospel, as a high hidden mystery) and (yet previously) is testified through the * Law (of Moses) and the Prophets.

    1 Greek: “the righteousness of God” (which He Himself provides and bestows, also which He only accepts as pleasing to Him and allows to count before His judgment).

    * John 5:46; Acts 10:43 (Genesis 15:6, 22:18; Isaiah 53:11; Jeremiah 23:6)

    22. Now I say of such (fully counting) righteousness before God which then comes through faith in Jesus Christ to all and upon all, when they believe (because faith is the only means through we grasp and appropriate to ourselves the promised righteousness won by Christ; but God reckons it to the one who believes in this manner).

    (Philippians 3:9)

    23. For * there is here (between Jews and Gentiles) no distinction;1 they are † altogether sinners (Luther: “Mark this when he says, ‘they are altogether sinners,’ for this is the chief point and the middle place of this epistle and of all of Scripture, namely, that all is sinful which is not redeemed through the blood of Christ and reckoned in faith. Therefore, grasp this text well, for here lies underneath all works, merit, and boast, as he himself says here, and there only remains purely God’s grace and honor”), and lack the glory which they ought to have before God (namely, the increated holiness and perfect inherent righteousness),

    * Romans 10:12; Galatians 3:22, 28

    1 Greek: “Because” [γὰρ]

    † 1 Kings 8:46 (Romans 3:19, 11:32; Colossians 3:11)

    24. and are justified * without (their own) merit from His (from God’s) grace (and pure sheer mercy), through the (perfect) redemption, which has happened through Jesus Christ;

    * Ephesians 2:8

    25. Whom God has set forth (and ordained from eternity) for a * mercy seat (of which the type was the mercy seat, that is, the cover over the Ark of the Covenant in the Old Testament, Exodus 25:17; because Christ has reconciled us with God and covered our sin which was committed against the Ten Commandments), through faith in His blood (through His blood, which He poured out for us as an atoning sacrifice), that He might demonstrate (and bestow) the righteousness that counts before Him, in that He forgives sin which has previously remained under divine forbearance1 (Luther: “Sin could neither be taken away by the Law nor by any good work; it had to be done by Christ and by forgiveness;” therefore, also in the Old Testament the sins of believers were forgiven solely and only for the sake of the coming Messiah);

    * Leviticus 16:15; Hebrews 4:6 (Acts 13:38ff.; 2 Corinthians 5:19; 1 Timothy 2:6; Titus 3:5ff.; 1 Peter 1:18; 1 John 2:2ff.)

    1 Greek: Alternatively, “As proof of His (earnest) punishing righteousness, because He had previously (in the Old Testament, until Christ, Hebrews 9:15) allowed committed transgressions to pass by, Romans 3:26, under divine (great) forbearance (so that one might think that God did not consider sin to be great; indeed, I say once more), as a (clear) proof of His punishing righteousness in this (appointed by divine wisdom) fitting time (since Christ, the guarantor, has born the wrath and completely expiated it).”

    26. in order that He might at this time (the world in which the Son came in the flesh, and carried out the work of redemption) demonstrate1 (and bestow) the righteousness which counts before Him (by which we can stand before Him); so that He alone may be righteous (that He might be recognized by everyone as righteous, just as He alone is good, Matthew 19:17, and truthful), and make2 righteous the one who has faith in Jesus (who holds fast to Christ with true faith).

    (Romans 4:5)

    1 Greek: “show” [πρὸς τὴν ἔνδειξιν] (offer to all the world)

    2 * “Nevertheless also,” or according to the Greek, “also in that He makes righteous” [καὶ]

    27. Where * now remains boasting (of one’s own righteousness, as if a man could earn heaven from God the Lord)? It is over1 (and terminated. With such an alien righteousness bestowed purely out of pure grace, it has no place). Through which law (or teaching)? Through the works of the Law (through the teaching which requires works according to the Holy Ten Commandments in us and from us)? Not in this way (for then man would have a reason to boast of it, Romans 4:2), but rather through the law of faith (through the doctrine of the Holy Gospel, which requires faith in Christ for righteousness, and therefore teaches that by our own righteousness we cannot stand before God).

    * Romans 2:17, 23; 1 Corinthians 1:29, 31 (Romans 8:2; Ephesians 2:8–9)

    1 Greek: “excluded” [ἐξεκλείσθη]

    28. Therefore * we now maintain (and infallibly conclude), that a man (be he Jew or Gentile) is (spoken) righteous (before the judgement of God) without works of the Law, only1 through faith (in Christ).

    * Galatians 2:16ff (Acts 13:38)

    1 Although this little word is not expressly found in the Greek text, nevertheless the manner of speaking of the German language requires such a contrast, which also agrees with Paul’s clear words, “as only” (Galatians 2:16), Christ’s procedure (Matthew 4:10; cf. Deuteronomy 6:13), and finally also the example of the Latin common Bible itself (Leviticus 31:2).  

    Useful Applications

    II. DOCTRINE: That all men, none excepted, are sinners, and thus no one can be justified through works of the Law, since they are imperfect and tainted with sin. (v. 20–23) III. DOCTRINE: That we are justified without merit, by God’s grace, through the redemption which has happened through Christ Jesus, by faith in Him. (v. 24–25) DOCTRINE: That when boasting of worthiness before God has been struck down, thereby joy unto thankfulness is all the more awakened, along with all humility. (v. 27–31)

  • Notes and Useful Applications for Revelation 14:6–7 from Das Weimarische Bibelwerk (1877)

    The following is my translation of the notes and useful applications for the First Reading for the Commemoration of the Lutheran Reformation (Reformation Day), Revelation 14:6–7, as they are found in Das Weimarische Bibelwerk (1877). Square brackets indicate my own notes and additions. For the useful applications, I recommend the reader see this very helpful article by Dr. Benjamin T. G. Mayes.

    II. Warnings and Admonitions for pure church servants and true confessors against the Antichrist. (v. 6–13)

    Annotated Text

    6. And I saw an * angel ** flying in the midst of the heavens (because God the Lord not only raised up several faithful teachers during the continuous reign of the Antichrist who rebuked the antichristian abominations and admonished men to repentance and conversion, but also at the appointed time revealed the Antichrist and attacked his kingdom with power; as various angels are introduced, of whom the first flies through the midst of heaven, thereby is indicate the swift course of the Gospel, that after the revealing of the Antichrist, God the Lord will cause the Gospel to resound in a short time among all kinds of peoples, that He will also cause the Gospel to be preached publicly and without timidity against the Antichrist, from which it man then be easily inferred that by this angel the blessèd instrument whose ministry God the Lord especially used for the revelation of the Antichrist and the assault of his kingdom is signified, namely, the blessèd Luther), *** who had an eternal Gospel (he did not preach human statutes, but rather the pure Gospel, which is called eternal because that which is proclaimed therein was determined in the counsel of God from eternity and revealed soon after the beginning of the world [Genesis 3:15]; because the Gospel proclaims and sets before us eternal heavenly goods, it will remain in **** eternity, and cannot be suppressed by any power of the enemies), to proclaim to those who sit and dwell on the earth, and to every nation, and race, and language, and people (that no one may be able to excuse himself with ignorance),

    * Revelation 8:13 (Isaiah 55:3; Ezekiel 16:60; Daniel 9:24; Hebrews 5:9)

    ** Greek: Alternatively, “another angel”

    *** Others understand only Luther by the third angel, and under the preceding angels Peter Waldo [AD 1140–1218] and Jan Hus [AD 1369–1415].

    **** Not as though the Gospel ought to be preached eternally, even to the damned, and be of benefit to them, but rather [it will remain eternally] with respect to its fruit, which the children of God shall enjoy forever, just as the priesthood and redemption of Christ are also called eternal (Hebrews 9:12).

    7. and he said with a great voice, “Fear God (not the Antichrist and his human statutes), and * give Him the honor (that He alone is your Savior and Redeemer, and that you cannot be saved through the merit of your works); for the time of His judgement is come (on which day each must give an account for his faith and doings), and pray to Him (neither the mute idols, nor the dead saints, but God alone) who (is the true God) ** who made heaven and earth, the sea, and the springs of water.

    * Deuteronomy 32:3

    ** Acts 14:15ff. (Acts 4:24)

    Useful Applications

    [There are no applications listed for v. 6–7 in the text. AJB]

  • Notes and Useful Applications for John 8:31–36 from Das Weimarische Bibelwerk (1877)

    The following is my translation of the notes and useful applications for the alternate Gospel Reading for the Commemoration of the Lutheran Reformation (Reformation Day), John 8:31–36, as they are found in Das Weimarische Bibelwerk (1877). Square brackets indicate my own notes and additions. For the useful applications, I recommend the reader see this very helpful article by Dr. Benjamin T. G. Mayes.

    II. A discussion with the Jews concerning the office of Christ, concerning the true freedom of the children of Abraham and their characteristics, as well as concerning the divinity of Christ. (v. 12–58)

    Annotated Text

    31. Then Jesus now said to the Jews who believed in Him, “If * you (steadfastly) remain in My Speech (and My Words remain in you, John 15:7), so you are My true disciples (those to whom the end of faith, eternal salvation, will be gifted).

    * John 7:17; 15:10, 14.

    32. And you will know the truth (have the faith of God’s elect, the knowledge of the truth according to godliness, in the hope of everlasting life, Titus 1:1–2), and the truth (such blessed knowledge of salvation, which consists in the forgiveness of sins, Luke 1:77) * will make you free (from slavery to sin, John 8:34, and from eternal death, John 8:51).”

    * John 8:36ff. (Romans 6:13; Galatians 5:1; 1 Peter 2:16)

    33. Then they answered Him (namely, the others who were still unbelieving Jews, who were mixed with those believers), “We are Abraham’s seed, *  we have never been anyone’s slaves (bondsmen) at anytime (The Jews said this out of lying presumption and a proud mind, for in truth the situation was something much different, as is known from the histories). ** How can You say then, ‘You shall be free?’”

    (Matthew 3:9; Jeremiah 2:14)

    * Greek: “and” – (By the former, they boast of a free origin, but with one, they boast of a free estate.)

    ** Nevertheless, it could also be that those who lived at that time and spoke with Christ had wanted it to be understood only of themselves, as those who were indeed subjects of the Emperor, but who were not slaves and still lived according to their own laws.

    34. Jesus answered them and said, “Truly, truly, I say to you, * whoever sins (whoever lets sin reign in his mortal body, gives obedience to its lusts, and gives his members over to sin as instructions of unrighteousness, Romans 6:12–13), he is sin’s slave (and is free concerning righteousness, whose end is eternal death, Romans 6:20–21).

    * Romans 6:16, 20; 2 Peter 2:19; 1 John 3:8.

    35. However, the * slave (as it goes in common life) does not remain eternally in the house (in this way also whoever is a slave of sins and a bondsman of the devil, 1 John 3:8, 2 Timothy 2:26; and such a one who remains stiff-necked without repentance has no part nor inheritance in the house of God and in the eternal kingdom of heaven, John 14:2, even though he finds himself among the external heap of the congregation of God); the Son (that is, God’s) remains (in the same house of God) eternally (and with Him those also remain therein, who hold fast the confidence and the boast of hope until the end, Hebrews 3:6).

    * Genesis 21:10

    36. So now, if the Son * makes you free (through the heavenly truth, John 8:32), so you will be truly (and eternally) free (from sin, death, and hell).”

    * Romans 6:18, 22; 1 Corinthians 7:22, Galatians 5:1 (Romans 8:2)

    Useful Applications

    [There are no applications listed for v. 31–36 in the text. AJB]