PATTERN OF SOUND WORDS

Tag: Sacrament

  • Notes and Useful Applications for 1 Corinthians 9:24–10:5 from Das Weimarische Bibelwerk (1877)

    The following is my translation of the notes and useful applications for the Epistle Reading of Septuagesima, 1 Corinthians 9:24–10:5, 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.

    1 Corinthians 9:24–27

    II. Concerning Paul’s lifestyle, that he lives moderately and that he still is of the single estate; but especially, that he preaches the Gospel without pay, etc. (v. 24–27)

    Annotated Text

    24. Do you not know,1 that those who run in the race (Luther: “In or around the competition”) all run, but (only) one obtains the (set forth) prize? (namely, the one who first reaches the goal) Run now thus (carry out your run in Christendom in such a manner), that you may seize it (that you may obtain the promised heavenly reward out of grace, so that you do not run in vain).

    (Galatians 5:7; Philippians 3:14; 2 Timothy 4:7; Hebrews 12:1)

    1 † Here follows the conclusion of all the preceding admonitions to right use of freedom, and therein rests the greater part on the little word “abstain” [ἐγκρατεύεται] (v. 25), which here signifies so much as  “to exercise self-control” [abbrechen sich], as that upon which [the right use of freedom] continually depends.

    25. But * everyone who competes restrains himself in all things (that might hinder him in the attainment of the victory); those (those who run or compete in the race) such that they receive a perishable crown (or wreath, for the most part of leaves or herbs), but we (all of us together who as spiritual combatants must always be at war against the devil, the world, and our sinful flesh; if we overcome, we will obtain) an imperishable one (an incorruptible eternal crown, 1 Peter 5:4).

    * Ephesians 6:12 (1 Timothy 6:12; 2 Timothy 4:7; 1 Peter 1:4)

    26. Now1 I run in this way, not as uncertain (as those who do not know that they will reach and will win without fail, and thus have striven for nothing and in vain); I fight in this way, not as one who strikes in the air (as swordsman at times make many failing strikes in that they do not hit their opponent, but rather, strike the air; rather, I have set before myself a certain victory in my spiritual race and combat, toward which I direct all my doings, namely, God’s honor, the conversion and salvation of men, and my own eternal welfare. Luther: “Just as a combatant  who runs out of bounds must miss the goal and one who strikes and makes failing strikes, swings vainly into the air, in this way it goes with all who indeed do many good works without faith, for they are uncertain how they are with God, therefore, they are mere missed runs, failing strikes, and false works”).

    (2 Timothy 1:8)

    1Greek: “Therefore, I also run (as you previously heard) …” [ἐγὼ τοίνυν οὕτως]

    27. Rather, I * subdue (and overcome) my body and tame it (through moderation and fasting; I also do not indulge in my fleshly lusts and desires that want to hold me back from right course and combat, but rather I subdue them and guard against them so that they do not break out into works), that I not preach to others (and that they would be saved through the preaching of the Gospel, 1 Corinthians 4:16), and disqualify myself (that I do not make myself unfit for good and give an evil example to others).1

    * Romans 8:13, 13:14 (Galatians 5:24)

    1 † Because the apostles has previously spoken about restraining oneself and exercising self-control out of love toward others in the use of middle things [i.e., adiaphora] and also about taking pay, so this also must without doubt be understood as abstaining from various things of the like to avoid offense, even if became hard upon his flesh and blood. For properly speaking, the discourse here is not concerning fasting.

    Useful Applications

    II. COMFORT and CORRECTION: It is a great comfort for Christians that their running finally brings a glorious crown; however, each must see to it that he does not forfeit it with loveless self-will. (v. 24–27)

    1 Corinthians 10:1–5

    I. Paul counters the objection of the converted Corinthians, since they supposed that, by virtue of Baptism and the Lord’s Supper, there would be no distress with them in the rest, even if they made use of idol sacrifices; there, Paul holds before them certain types from the Old Testament, with proof, [namely, that] just as the Jews misused those same signs of grace and yet finally were harshly punished, that God also in this way will visit those who eat of idol-sacrifices. (v. 1–14)

    Annotated Text

    1. But I do not want to hold back from you, beloved brothers, that * our fathers (our forefathers, the Israelites in the Old Testament, in whose stead you have been received as the people of God in the New Testament) were (indeed) all under the cloud (under the pillar of cloud in which the Lord went before them by day so that He led them on the right way; the cloud which also stood over them, Numbers 14:14, and which overshadowed them), and † all went through the (Red) Sea (and thus were rescued from the hand of Pharoah who pursued them with a great army).

    * Exodus 13:1

    † Exodus 14:22 (Nehemiah 9:19; Psalm 78:14)

    2. And they were all baptized under Moses1 (who led them through the Red Sea and through the wilderness) with the cloud and with the sea. (This passage through the Red Sea and this covering by the cloud was a type of Holy Baptism, which has been instituted in the New Testament. For in the same way that God the Lord assured the Israelites of His gracious presence and His help against enemies through these wonderful blessings, in the same way Holy Baptism is a powerful seal of the divine promise and a certain testimony of the grace of God. Just as the Israelites were rescued from the bondage of Pharoah by such passage, but Pharoah with all his hosts was drowned in the Red Sea, in this way Holy Baptism is the saving bath of renewal and regeneration [Titus 3:5], by which we are redeemed from the power of the devil and the bondage of sin, that the old man with his evil lusts be drowned, and the new man may arise [Romans 6:4, 6]. Just as the Israelites by this blessing were obliged to believe the doctrine of Moses, in the same we are baptized into Christ and are thereby obliged to believe His Word and follow His commandments.)

    (1 Peter 3:21)

    1 Greek: “into Moses” [εἰς τὸν Μωϋσῆν], that is, into that church polity [German: Kirchenverfassung] that was set by him before the people from Sinai as a covenant.

    3. And * they all ate the same spiritual food (namely, the Manna, which is therefore called a spiritual food, because it fell from heaven in an wonderful unnatural manner, and because it signified the spiritual soul-food, Christ Jesus, John 6:32–33, who feeds us with His flesh in the Holy Supper);

    * Exodus 16:15ff. (Psalm 105:40)

    4. And * they all drank the same spiritual drink (namely, the water that flowed from the rock, which is called a spiritual drink because it sprung forth from the hard rock in a supernatural manner, and because it signified the spiritual soul-drink, Christ Jesus, who quenches us with His blood in the Holy Supper); but they drank from the spiritual rock that followed them, which was Christ. (As our fathers altogether, both the wicked as well as the pious, drank from the same water which flowed from the rock, so they also, according to the figure and type, drank from the spiritual rock which led them through the wilderness, which spiritual rock was no one other than the Son of God, Christ Jesus.)

    * Exodus 17:6ff. (Numbers 20:10, 21:16; Psalm 78:15ff.)

    5. But with many of them (among those same Israelites) God had no good pleasure; for * they were struck down (and all those who were over twenty years perished altogether when they were led out of Egypt, only Joshua and Caleb excepted) in the wilderness. (From this, it sufficiently appears that God has no pleasure in them.)

    * John 6:49 (Numbers 26:65; Psalm 106:26; Hebrews 3:17ff.)

    Useful Applications

    I. WARNING: Because Paul warns his own of idolatry, fornication, tempting God, and impatient murmuring on the basis that the end of the world had come upon them, how much more ought we allow ourselves to be warned, we who live seventeen hundred years afterward and who have fallen into the last sludge of the evil world? (v. 1, 11)

  • Notes and Useful Applications for Ephesians 5:22–33 from Das Weimarische Bibelwerk (1877)

    The following is my translation of the notes and useful applications for the Epistle Reading of the Second Sunday after Epiphany (Lutheran Service Book), Ephesians 5:22–33, 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: The historic reading is Romans 12:6–16a.

    John Sees the New Jerusalem, by Julius Schnorr von Carolsfeld

    II. Special rules for wives who have become believers, how they ought to conduct themselves toward their husbands. (v. 22–24)

    III. An instruction for the men, together with a strong admonition to both parts taken from the example of Christ and the congregation. (v. 25–33)

    Annotated Text

    22. The (married) wives to be subject to their husbands,1 as to the Lord (as to God Himself,2 because He has commanded such obedience, and also has good pleasure in it, and wants it to be regarded and considered as rendered to Himself).

    * Genesis 3:16; Colossians 3:18; 1 Peter 3:1 (Titus 2:5)

    1 Greek: “You wives to be subject to your husbands” [αἱ γυναῖκες τοῖς ἰδίοις ἀνδράσιν]

    2 † See Ephesians 6:6ff.

    23. For the * husband is the head of the wife (He has authority over his wife from God’s order); just as Christ also is the Head of the congregation (His Church), and He (Christ) is the Savior (who defends her against all enemies in this world and wants to make her blessed there) of (this) His (spiritual) body (the Church).

    * 1 Corinthians 11:3ff. (1 Timothy 2:11–12)

    24. But, as now the congregation is subject to Christ (as their Lord and Head), in this way (ought) also the wives to their husbands (as those from whom they have honor and protection, being subject and obedient) in all (just) things.

    (Colossians 3:18ff.)

    25. You (married) * husbands, love your wives, just as Christ also has loved the congregation (His Church), and has given Himself (into death) for her,

    * Colossians 3:19ff. (1 Peter 3:7)

    26. so that He might sanctify * her (that she be considered holy and made holy, both through the donation of His righteousness and the indwelling of the Holy Spirit), and purify1 her (being washed from the filth of sin) † through the water-bath in the Word (through Holy Baptism, in which water and Word are bound with one another),

    * John 17:17

    1 Greek: Alternatively, “in that He purified her…” [καθαρίσας]

    † John 3:5

    27. that He might present her to Himself (then on the Last Day and in eternal life) a (such a) congregation (and spiritual bride), which * is glorious (and indeed beautiful), not having a spot or wrinkle (any stain of sin or disfigurement), or any such thing (that could make her unsightly), but rather that she would be holy and blameless (in this life through the reckoned holiness of Christ, 1 Corinthians 1:30, and through the begun sanctification of the Spirit, but there in that life through perfect holiness, so that the Law can neither condemn nor accuse her).

    * Psalm 45:14; Song of Songs 4:7; 2 Corinthians 11:2 (Revelation 19:7ff.; 1 Thessalonians 3:13, 5:23)

    28. In this way the (married) husbands also ought to love their wives as their own bodies (because they on account of the marriage covenant are one flesh, Genesis 2:24; Matthew 19:5–6). Whoever loves his wife, loves himself (His own body and His own flesh).

    29. For no one ever hated his own flesh (unless he was completely insane); but rather he nourishes it, and tends to it (he provides for his body with all its needs[1]), just as also the Lord (Christ) the congregation (as He provides for all her needs and protects her).

    (Colossians 2:23)

    [1] German: “Hülle und Fülle”

    30. For * we (true believers) are members of His (spiritual) body, (His Church, and on account of His flesh and His assumed human nature we are) of His flesh and of His bones (His blood relatives, indeed His brothers, Genesis 37:27).

    * Romans 12:5; 1 Corinthians 6:15 (1 Corinthians 12:12ff.)

    31. For this reason (on account of the close married union of husband and wife) a man (a married man) * will leave father and mother, and will cling to his wife (love the wife more than father and mother), and the two will be1 one flesh.

    * Matthew 19:5ff. (Genesis 2:24)

    1 Greek: “these” (thus bound in marriage)

    32. This mystery is great (and incomprehensible to human reason), but I speak of Christ and the congregation (of the spiritual union of Christ with His bride, the Christian Church, whose close union is prefigured in the married estate. Luther: “A sacrament or mystery is called a secret or a hidden thing, which nevertheless shows its meaning from the outside. In this way, Christ and His congregation is a secret thing, a great holy hidden thing, that one believes and cannot see. But through a husband and wife, as through an external sign, it is signified that just as a husband and a wife are one body and have all goods in common, so also the congregation has everything that Christ is and has”).

    (Song of Songs 1:1ff; Psalm 45:10ff; Isaiah 62:4)

    33. Nevertheless (although this great secret properly refers to Christ and His Church, nevertheless it ought to be an admonition to you that) you also (according to the example of Christ), indeed each and every (Christian married husband), have love for His wife as for Himself; but let the wife fear (and honor in all subjection) the husband1 (her married lord).

    (Colossians 3:19; 1 Peter 3:6)

    1 Greek: “(Yet let him love her) in such a way, that the wife always maintains due reverence toward the husband.”

    Useful Applications

    II. CORRECTION: That wives are to be subject to their husbands in true love and obey in just things, because God has thus commanded it. (v. 22)

    III. CORRECTION: That husbands, on the other hand, ought to love, honor, nourish, and care of them as their own bodies. (v. 28–29) DOCTRINE and CORRECTION: That there is no more beautiful image of the union of Christ and His Church, indeed, of all believers with Him, than the holy married estate, which also for that reason is to be entered into and led with all faithfulness and love. (v. 30–33)

  • 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).