PATTERN OF SOUND WORDS

Tag: Sacrament

  • Notes and Useful Applications for Romans 6:1–11 from Das Weimarische Bibelwerk (1877)

    The following is my translation of the notes and useful applications for the Epistle Reading of the Sixth Sunday after Trinity, Romans 6:1–11, 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.

    I. An answer to the objection as though this doctrine of justification by faith gives a reason to sin. (v. 1–11)

    Annotated Text

    1. What shall we1 say to this? (Namely, to that which the godless deduce and conclude from what is said in Romans 5:20) * Ought we then to persist in sin (and continue wantonly), so that grace be all the more powerful? (So that God might have an occasion to pour out His grace and mercy all the more richly upon us?)

    1 Greek: “now” (since we are assured of so rich a grace). [The Greek text has οὖν, literally, “therefore.”]

    * Galatians 2:17

    2. May that be far (from us, that we should say or think such, much less that we do such! For) How should we1 want to live in sin, we2 who have died to it? (In a spiritual manner, that it has just as little right over us as over a dead man, and that accordingly we ought noy allow sin to live, work, and rule in us.)

    1 Greek: “still further”

    2 Greek: “we as those who”

    * Galatians 6:14 (1 Peter 2:24)

    3. Do you * not know1, that all who of us2 who have been baptized in (and upon) Jesus Christ (and were incorporated into Him in a spiritual manner) were baptized into His death? (So that we become partakers of the power of His death in no other way than if we ourselves were already dead to sins. Through such power of the death Christ, not only were our sins forgiven us, but we also received the Holy Spirit, who curbs and puts sin to death in us. Luther: “We are baptized into Christ’s death so that we die as He did; for we do not die completely to sin unless the flesh also dies bodily.”)

    * Galatians 3:27; Colossians 2:12 (2 Corinthians 4:11)

    1 Greek: “or” [ἢ]

    2 Greek: “as many of us” [ὅσοι]

    4. Therefore, we were each * buried with Him (in a spiritual manner) through Baptism into death so that just as Christ was raised from the dead through the glory of the Father (through the glorious power of God, which He allowed to be seen in the resurrection of Christ), † in this way we also ought to walk in a new life (henceforth lead a new life and no longer a sinful life. The holy apostle is referring to the practice that was used in the first apostolic Church, that those who were baptized were completely immersed under the water and thus, as it were, buried, and afterward were drawn out again of the water, and thus, as it were, raised again, to indicate, that they had become partakers of the power of the death and resurrection of Christ, and that they ought to die to sin, but on the other hand, walk in new holy life).

    * Romans 8:10

    † Ephesians 4:23; Colossians 3:8ff.; 1 Peter 2:1, 4:1–2; Hebrews 12:1 (Colossians 2:12)

    5. Therefore, we were planted together with Him to a similar death (that through Baptism we are planted into Him in such way that we are like Him in death, because we died to sin, Romans 6:2), so we will also be1 [planted with Him] (our beloved Savior) [in] * the resurrection.

    * 2 Timothy 2:11f. (John 15:5; Colossians 3:1ff.)

    1 Greek: “For if we are planted together with him (as it were, grafted into Him [σύμφυτοι]) according to the likeness of His death (that its power is reckoned and imparted to us), so it follows that we also ought to be planted together with Him in the likeness of His resurrection (and its power show itself in us).”

    6. Because we know, that our old man (our sinful flesh with its lusts and cravings) was crucified together with Him * (curbed, put to death, and made nothing; consequently its power to condemn us and to rule in us has been taken away through Christ’s suffering and death), so that the sinful body (the body of sin, the inherited sin, which poisons us in body and soul, and itself rules in all members) might cease (become powerless and no longer have reign [over us]), that we henceforth not serve sin.

    * Galatians 5:24 (Colossians 3:5)

    7. For whoever has died (has died in a spiritual manner to sin, Romans 6:2, and has rendered satisfaction to righteousness through one’s own or another’s death reckoned to him), he has been justified (made free and exonerated) from sin (that inherited sin and also his committed sins are no longer reckoned to him, so that sin also can no longer have dominion over him).

    8. Now if we have died (died to sin) with Christ (in a spiritual manner), so we believe that we also will live (in a new and spiritual manner) with him (because we have been raised by Him to a spiritual life).

    (Romans 8:17; Galatians 5:24, 2:20)

    9. And we know that Christ, being raised from the dead, * henceforth does not die (but rather remains in the new heavenly life always and eternally, into which He entered through the resurrection); death henceforth does not rule over Him (as also previously death did not rule over Him, because He died not under compulsion, but rather willingly).

    10. For in that He died, He died to sin * once for all (so that with His single sacrifice He might make full atonement for the sin of the entire world, which He had taken upon Himself, and also that He might abolish it  and destroy it, Hebrews 9:26); but in that He (now)† lives (in highest and heavenly joy), He lives to God (with God, His heavenly Father, and to the honor of God the Father, Philippians 2:11).

    * Hebrews 9:28

    † Isaiah 53:10 (Hebrews 7:16)

    11. In this way, you also consider yourselves, that you (with Christ) are dead to sin (and therefore you should no longer have any fellowship with it), and alive to God in Christ Jesus, our Lord (in whom you now ought to lead a new heavenly life before God, not only for a time, but rather continually, in spiritual joy which comes from a clear conscience and irreproachable conduct).

    (Galatians 2:19; Colossians 3:3)

    Useful Applications

    I. CORRECTION: The doctrine of justification and salvation which comes by grace only through faith in Christ ought not tempt us to sin, as though grace thereby would become all the more powerful, rather, it ought to restrain us from sin, because in Baptism we have renounced sin and, so to speak, have died with Christ so that as Christ was raised from the dead, so also we ought to walk in a new life. (v. 1–4)

  • Notes and Useful Applications for Genesis 17:3–14 from Das Weimarische Bibelwerk (1877)

    The following is my translation of the notes and useful applications for the Old Testament Reading of the Feast of the Circumcision and Name of Jesus, Genesis 17:3–14, 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.

    Note: This is the Old Testament Reading prescribed by the Lutheran Missal Project. Lutheran Service Book prescribes Numbers 6:22–27 instead.

    I. The promise and covenant of the ancestors of Abram; therefore, Abram’s name is changed to Abraham. (v. 1–8) II. The confirmation of the covenant, or the institution of circumcision. (v. 9–14)

    Annotated Translation

    3. Then Abram fell on his face (to give witness to his unworthiness, humility, deference, and thankfulness). And God spoke further with him and said:

    4. “Behold, I am (I am the true, singular, almighty God), and have (established) my covenant with you,1 and you shall be a father of many peoples (not only of the people which will descend from you according to the flesh, but rather in general of all believers from both Jews and Gentiles, Romans 4:16–17).

    1 Hebrew: “As for me, behold, my covenant shall remain with you, that you…”

    5. Therefore, you shall no longer be called Abram, but your name shall be Abraham, for I have made * you the father of many peoples (Luther: “Abram means ‘high father,’ but Abraham means ‘the father of multitudes,’ although those multitudes are only indicated with one letter in his name, not without cause,” namely to indicate that these children of Abraham are made one people and one Church according to the promise and according to the Spirit, be they Jews or Gentiles.)

    * Romans 4:11, 17 (Nehemiah 9:7)

    6. And I will make you very fruitful, and will make nations of you (I will bring it about that various peoples come forth from you, not only the Israelites, but also the Ishmaelites and the Edomites, etc.);1 and kings shall also come from you (not only the kings in Judah and Israel, but rather also the Ishmaelite and Edomite kings).

    * Hebrew: “And I will make you to be become (entire) peoples, etc.” (Genesis 17:20)

    7. And I will establish My covenant between Me and you, and to your offspring after you, with their descendants (Luther: “So long as their [covenant] shall last, for Moses hereby indicates that their [covenant] shall finally cease and another come”),1 so that it is an everlasting covenant (as it pertains to the bodily benefit which God promised to the bodily offspring of Abraham, namely, the possession of the land of Canaan, the word ‘eternal’ here is used for a long time which nevertheless has its determined end. But insofar as it pertains to the spiritual benefit which God has promised to the spiritual offspring of Abraham who are all true believers, namely, God’s grace, forgiveness of sins, protecting, and blessing in this life and heavenly glory in that life, it is certainly and eternal unceasing covenant), thus, that I will be your God and your offspring’s after you (whatever good I have, and whatever can be expected from Me, that I all promise to you hereby and to your descendants; I will give you all My goods, all My salvation, indeed I will give you Myself as your own, I will love you as a Father, protect you, help you, and make you eternally blessed).

    (Jeremiah 31:33)

    1 Hebrew: “In all their continuing (that is, appointed) times, so long as they shall possess their (allotted) dwellings.” See Leviticus 7:36, 23:14 and Deuteronomy 31:13, where this explanation is clearly set forth.

    8. And will give to you and to your offspring after you * the land, since † you are a stranger to them, namely, the entire land of Canaan as an eternal (lengthy)1 possession; and I will be your God (insofar as they will prove themselves as my people).”

    * Genesis 24:7

    † Genesis 23:4

    1 † In Hebrew, the word properly signifies a hidden or inconceivable time. But that this promise is also contingent, see 2 Kings 21:8.

    9. And God said to Abraham, “So now you shall keep My covenant, you and your offspring after you along with their descendants.

    10. * This is My covenant, 1 which you shall keep between Me and you, and your offspring after you: Everyone that is masculine among you shall be circumcised.

    * Leviticus 12:3; Luke 2:21; John 7:22; Acts 7:8; Romans 4:11

    1 Hebrew: “But this is the (foremost) ordinance of the covenant (and the chief article demanded in the agreement), which you shall keep with precise oversight as something that has been made between me and you, as also with your children who will come after you. It shall namely be that which… etc.”

    11. Now you shall circumcise * the foreskin in your flesh. It shall be a sign of the covenant between me and you.

    * Deuteronomy 10:16 (Romans 4:11)

    12. Each little boy among your descendants you shall circumcise when he is eight days old (until the coming of the Messiah, who will institute the Sacrament of Baptism in the stead of circumcision, Colossians 2:11–12). In the same way [you shall circumcise] each one who is born of the servants at home or that has been purchased1 from foreigners that is not of your offspring (who does not descend from your blood. In the Hebrew text it is repeated once again: He shall indeed be circumcised, both the one who is born in your house and the one who is purchased with your money).

    * Genesis 21:4 (Leviticus 12:3; Luke 2:21; John 7:22)

    1 Hebrew: “for money,” see Leviticus 25:44

    13. Thus shall my covenant be in your flesh as an everlasting covenant.

    14. And if a little boy is not circumcised in the foreskin of his flesh (whose parents fall away secretly or publicly from the true God of Israel and, out of contempt for this holy Sacrament, do not allow their child to be circumcised, and when he has come to his years and understanding, he has not wanted to allow himself to be circumcised; for this threat does not apply to those Israelite children who out of necessity had to be deprived of circumcision),1 that soul shall be cut off from his people (that man is not to be regarded here on earth as a true member of the Church, nor have a part in the kingdom of heaven, he is not to be considered as a member of my covenant or a child of grace); for the reason that he has neglected my covenant (having broken it and willfully destroyed it himself, that is, in his own person).

    (Leviticus 17:4; Deuteronomy 29:20ff.)

    1 † See John 5:4 and Exodus 4:24; in the latter place, the mother nevertheless sins terribly by tender neglect.

    Useful Applications

    I. CORRECTION: Toward unhypocritical piety, which has a great reward from God (v. 1–8). II. DOCTRINE: That we are received into the gracious covenant of God through Baptism, which was prefigured by circumcision (v. 7–14).