----------------------------~ Q!nurnr~iu mqtnlngirul ilnut41y Continuing Lehre und Wehre (Vol. LXXVI) Magazin fuer Ev.-Luth. Homiletik (Vol. L1V) Theol. Quarterly (l897-1920)-Theol. Monthly (Vol. X) Vol. II March, 1931 No.3 CONTENTS Page ARNDT, W.: Erasmus' Angriff auf Luther im Jahre 1524 161 KRETZlVIANN, P. E.: Das Widerstreben des Menschen und unwiderstehliche Gnade................. . . . . .. . . . . .. . .. 170 DALLlVIANN, WlVI.: How Peter Became Pope... . . . . . . . . .. 177 MUELLER, J. T.: Concerning the Doctrine of Inspiration 190 KRETZ MANN, P. E.: Testimonials for the Lutheran Po- sition in Education.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 193 LAETSCH, TH.: Study on the Eisenach Epistle-lesson for the Third Sunday in Lent............................. 204 Dispositionen ueber die von der Synodalkonferenz ange- nommene Serie alttestamentlicher Texte ............... 210 Theological Observer. - Kirchlich-Zeitgeschichtliches. . . . .. 218 Book Review. - Literatur. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 232 Ein Prediger mnss nicht allein weiden, also dass er die Schafe unterwelse, wie sie rechte Christen sollen sein, Bondern auch daneben den Woelfen wehren, dass sie die Schafe nicht angreifen und mit falscher Lehre verfuehren und Irrtum ein- fnehren. - Luther. Es ist kein Ding, das die Lente mehr bei det Kirche behaelt denn die gute Predigt. - Apolouie, Art. 24. If the trumpet give an uncertain sound, who shall prepare himself to the battle? 1001'.14,8. Published for the Ev. Luth. Synod of lVIissouri, Ohio, and Other States CONCORDIA PUBLISHING HOUSE, St. Louis, lVIo. 204 Study on Eisenach Epistle-Lesson for Third Sunday in Lent. more truly central than we do when we make the program center in our own imperfect notions as to what the pupil is. We can analyze the nature of the pupil and guess at some of his needs, but the Great Teacher knows His needs." Many more quotations from various writers in the field of Ohris- tian education could be added; for men like Athearn, Shaver, Stout, and others have expressed themselves time and again on the principles involved, and though their solution is often inadequate and incorrect, we may well rejoice that our position finds such excellent support in the educational literature of the present day. P. E. KRETZMANN. Study on the Eisenach Epistle-Lesson for the Third Sunday in Lent. 1 PET. 1, 13-16. In glowing language the apostle had pointed out to his troubled and sorrowing fellow-pilgrims through a dark and dreary world the bright and shining star of Ohristian hope, every word throbbing with intense longing for the realization of his glorious vision. He had spoken of a hope which is not content with the fleeting joys and pleasures of this world, with the passing honors and glories of this time. No, Ohristian hope raises its eye to the world to come and expectantly looks forward to eternity for the realization of its desires. It looks forward to "an inheritance incorruptible and undefiled and that fadeth not away," v. 4. It is a hope for a salvation so great that prophets have inquired and diligently searched into its nature, v. 10; yea, so glorious that even angels, though they always behold the face of the Father, desire to look into the things, v.12, to be revealed on that day of praise and honor and glory at the appearing of Jesus Ohrist, v. 7. It is, moreover, a hope not based on human reflections and conclusions, but on the abundant mercy of God and the resurrection of Ohrist from the dead; a hope implanted in the hearts of the believers by the regenerating power of the Holy Spirit, v. 3; a sure hope of an inheritance of which even hell cannot rob them, ' for it is reserved in heaven for them, v.4, while their faith, which grasps this gracious gift, and their hope, which confidently looks forward to final salvation, is kept and preserved in their hearts by the selfsame almighty power of God that engendered it, v.5. From every viewpoint Ohristian hope is perfect hope, a hope so flawless, so im- maculate, so complete, as God alone can conceive and create and grant. This is the hope begotten in the heart of every Ohristian. Having described the perfection of Ohristian hope, the apostle at once draws the conclusion, v. 13: "Therefore, being girt up as to Study on Eisenach Epistle-Lesson for Third Sunday in Lent. 205 the loins of your mind, being sober, hope perfectly for the grace that is being brought unto you at the revelation of Jesus Christ." The admonition is: T:sJ.dro<; EJ.nlaau. The English translation "to the end" does not do justice to the word used by the apostle. The adjective ·"sJ.Sto<;, wherever it occurs in the New Testament, means perfect, com- plete, not only as to duration, but as to its nature, and there is no reason why the adverb, although occurring only here, should be used in any other sense. The apostle means to tell his fellow-Christians: "God has given you a perfect hope. Now hope perfectly. Let nothing deprive you even momentarily, let nothing disturb or cloud, not even in the slightest degree, the perfection of your God-created hope." "Hope perfectly," says the apostle, "for the grace that is being brought you at the revelation of Jesus Christ." Some commentators interpret "the revelation of Jesus Christ" as referring to the revelation of Christ in the Word of the Gospel. Place your hope perfectly on that grace which is being continually offered to you in the Gospel revela- tion. While this interpretation expresses a very important truth, a truth, moreover, not altogether unsuitable in this connection, yet the context demands that we think of the revelation of Jesus Christ on the Last Day. It is true that, contrary to Keil, the phrase "revelation of Jesus Christ" is not restricted in Biblical usage to the final revelation in glory. Gal. 1, 12 and Rev. 1, 1 disprove this as- sertion. Yet three reasons seem to make it imperative to think here of Christ's revelation at the Last Day. 1) The entire context speaks of this future revelation. 2) The word grace in our phrase is also used in v. 10 and there clearly refers to the everlasting salvation, the "end of our faith," v. 9, the "glory that should follow," v. 11. 3) The term revelation of Jesus Christ, 6V anoxaUnpSt 'I'1aov Xeta1:0V, is the same used v. '; of the future revelation of Christ; cpo also "to be revealed in the last time," v. 5. Therefore we take it that the apostle here is speaking of the revelation which shall take place when Christ appears in His glory. The inheritance that is to be given to us on that day is called "grace" by the apostle. It was grace and mercy that in eternity moved God to plan our salvation, our inheritance as joint heirs with Christ of the glory and bliss which was God's before the world began. It was grace that appeared in Jesus Christ to procure for us our inheritance. It was grace that caused God to beget us unto this hope. It is grace that keeps this faith and hope alive in our hearts, and so it is grace which finally opens the gates of heaven on yonder day and gives us as the most magnificent manifestation of the grace of God, as a free gift of undeserved love and kindness of our heavenly Father, the full and everlasting realization of all our hopes. This grace, this free gift of grace, is to be brought, rather, "is being brought," rpSeofLiv'1. at the revelation of Christ. Contempo- raneous with the day of revelation of Jesus is the bringing to you 206 Study on Eisenach Epistle-Lesson for Third Suuday in Lent. of your gift of grace. On that day your inheritance, which was all the time reserved for you in heaven, shall be carried to you, given to you, by the loving hand of your Savior, J OM 17, 24; 1 J OM 3, 2; 1 001'. 15,51 f.; Phil. 3, 20. 21; 1 Thess. 4, 16. 17; Matt. 25, 34. Is not this inheritance worthy of our perfect hope? And since it is a gift of grace, even the feeling of our own unworthiness should not keep us from perfect hope, should not cause fear and doubt to dwell where only hope and joy and bliss should rule. All that ought to be neces- sary for perfect hope is the realization of our wonderful gift of grace awaiting us on that day. Yet we Ohristians are too prone to forget, to lose sight of, the glories which our hope holds out to our longing hearts. Therefore the apostle does not merely admonish to perfect hope; in two participial clauses he teaches us what perfect hope involves. "Girt up with regard to the loins of your mind." "A metaphor derived from the practise of Orientals, who, in order to be unimpeded in their movements, were accustomed, when about to start on 11 journey or engage in any work, to bind their long and flowing garments closely around their bodies and fasten them with a leather girdle." (Thayer, Greek-English Lexicon; sub verbo.) Clothes were a necessity. They must be worn; yet they should not be permitted to become a hindrance. - Ohristians as strangers, v. 1, are journeying onward to their glorious goal, the salvation of their souls, v.9. And they are to journey in sanctification of the Holy Spirit, v.2. On this journey they have duties to perform, a work to do; yea, they ex- perience many a season of heaviness through manifold temptations, v.6, for the trial of their faith, v.1. This journey, this strenuous, toilsome pilgrimage, requires preparedness, lest they weary before their goal is reached. Therefore, with the glorious hope shining forth before them, they should walk, having the loins of their mind girt up. Auivota, the faculty of understanding and feeling, that faculty of the soul which influences and motivates our will, guides our actions, rules our conversation, v. 15. With regard to this faculty, our mind, we should be once for all girt up. Being on the lookout for possible obstacles and hindrances, it shall be once for all our energetic and whole-hearted resolve to gather them up and put them out of the way where they can do no harm, where they cannot impede our progress or interfere with the work which is given us to do on our blessed journey of hope. There are many things without which a Ohristian cannot get along in the world and which are perfectly proper and permissible. A Ohristian must have food and drink, house and home. He has a perfect right· to earn money, to enjoy the gifts of God to His children on earth; yet never should any of these things be per- mitted to hinder him in his journey or dim the hope which is held out to him in the revelation of Jesus Ohrist. From the realization of Study on Eisenach Epistle-Lesson for Third Sunday in Lent. 207 this hope nothing dare keep, nothing dare stop or even impede him. /1:1.;::- apostle is thinking here not so much of sin (that should not be girt up, but laid aside, Reb. 12,1) as of the necessities and permissible enjoyments of life. From the very beginning put these in their proper place and position. Let them be a help, a comfort, a con- venience, a joy, yet never a hindrance. For that very reason Ohris- tians must be sober, V~rpOV7:6'. This word occurs six times in the New Testament: 1 Thess. 5, 6, in contrast to physical drunkenness; v.8, in connection with preparedness for fighting the enemy; 2 Tim. 4, 5, over against public sentiment and opinion; 1 Pet. 5, 8, in connection with watchfulness with regard to surrounding dangers; chap. 4, 7, combined with sane-minded. In every instance it indicates that clear, calm sober-mindedness which in a dispassioned, unbiased, objective manner views and judges all things, uninfluenced by passing whims and notions, the latest theories and isms, the fashions and customs of the day, the spirit of the times, the voice of the people, or the desires of the Ohristian's own depraved flesh. The perfect hope towards which he is journeying is the motive which he applies to all matters of this life. In the light of unending glory, to be manifested at the revelation of Jesus Ohrist, he views all the joys, and advantages, and comforts, and honors of this world. This hope will keep him sober- minded, will preserve him from the mistake so frequently made of unduly stressing non-essentials while losing sight of, or neglecting, things really worth while. At all times he will have the loins of his mind girt up, so that the boons of this life may not become a bane._ This blessed hope permeates, elevates, sanctifies, and brings nearer to perfection, the performance of his daily duties. Vv.14-16. As obedient children, not fashioning yourselves to the former lusts in your ignorance, but as He which hath called you is holy, so be ye holy in all manner of conversation, because it is written, Be ye holy, for I am holy; Ohristians are to hope as obedient children, rather, as children of obedience, 6J. 7:exva v:n:axofj., whose very nature is obedience, who are characterized by full conformity with God's will. Formerly they were enemies of God, children of dis- obedience, Eph. 2, 3; now they are, by the power of God, children of obedience. Op. v. 3 and John 1, 12. 13. Since they are children of God, since they have been born again unto that lively hope of eternal life, where the divine image shall be fully and perfectly restored, Ps.17,15, they should even now walk in conformity to this future glory, their daily walk should be characterized by obedience to God. Such obedience involves, negatively, their not being conformed to former sins, and, positively, being holy as God is holy. ''Not fashion- ing yourselves," "not conforming yourselves to the pattern of the lusts formerly in your ignorance:' according to which you formerly, in your ignorance, fashioned your lives. Before they had been regener- 208 Study on Eisenach Epistle-Lesson for Third Sunday in Lent. ated unto hope, they were ignorant. Jews as well as Gentiles, learned as well as unlearned, wise men as well as fools, except they be born again of God, are in a state of ignorance, 1 Oor. 1, 21. Not knowing Ohrist, they are without the true knowledge of God, Eph. 2, 12; yea, without hope. Though hope may rise eternally in the hearts of men, it is a hope not worthy of the name; a hope not based on God, whom they do not know; not based on Ohrist, of whom they are ignorant; not founded on the Word of God, which they have not heard or which, if they have heard it, is foolishness to them; a hope therefore resting {)n ignorance, destined to sure disappointment, without knowledge of iheir relation to God in this life, without knowledge of their fate after ,death, of their life in the world to come. Ignorance, - no Ohrist, no God, no hope, bleak, cheerless, barren ignorance, - can anything more awful be conceived 1 Shall the children of God, begotten unto radiant hope, conform again to the lusts and desires of these children of ignorance? The poor, ignorant, deluded people of this world, not knowing the joys of the future world, cling with heart and soul to the fleeting pleasures of a fleeting world; not knowing the bliss of serving God and obeying His holy will, they look for happiness in the fulfilment of their own selfish desires, their own depraved lusts and passions; not knowing the joys of everlasting righteousness, in- nocence, and holiness, they find enjoyment in sin, and vice, and shame, and wickedness. Shall Ohristians conform to these lusts and desires of ignorant unbelievers? Formerly they did so. Op. Titus 3, 3; Eph. 2,2.3; 1 Pet. 4, 3. No, regenerated unto hope, hoping for an in- heritance incorruptible and undefiled, they hope perfectly, like obedient children, not fashioning themselves according to the former lusts in their former ignorance. Far from conforming to former lusts, the hope that is within them should rather urge Ohristians to holiness, vv. 15. 16. He that has "called" you; cpo "begotten again," v.3. Vv.10-12 the means of regeneration had been alluded to, the Gospel as preached by the mes- sengers of God. Here we are told that through this message God Himself called, effectively called, the Ohristians from ignorance to knowledge, from despair to hope, from lusts to holiness. This latter thought is now developed. "He which hath called you is holy." And God says, v. 16, "I am holy." The Hebrew word ~i"i' means separate, in a class for itself. The holiness of God consists i~ this, that there is none like unto Him, that He is the one God, the infinitely Exalted One, who alone is to be honored and worshiped. This word is used with respect to God for the first time in Ex. 15,11. See also Is. 6,1 f.; 40,12-18. 22-26; Rev. 4 and 5. The holiness of God includes still more. It is also a moral concept. As God is separate from all other things, so especially from all sin and iniquity. Op. Heb. 7,26; Ps. 145,17; Is. 5, 16; Acts 3, 14; Rev. 16, 5. In this sense the word is Study on Eisenach Epistle-Lesson for Third Sunday in Lent. 209 usually found in the Bible, and in this sense the apostle uses it here, holiness in contrast to lusts and passions, the state of ignorance. True, in the Old Testament "Ye shall be holy" refers also to the external separation of Israel from all other nations, because of their peculiar customs and ceremonies. Op. Lev. 11,44; 20,26 with the preceding context. Yet there can be no doubt that Lev. 19, 2; 20, 7 refer exclusively to moral separation, to that holiness and perfection which should characterize Israel in contradistinction to the abomina- tions and sinful depravities of the surrounding heathen. The apostle therefore does not do violence to the words of Scripture in applying them to the purity and holiness of moral perfection. Since God is holy, and since He is the unchangeable God, J as. 1, 17, unalterably holy, the demand is: Ye, whom God, the Holy One, called, be ye holy in every manner of conversation. That is God's will. He cannot be satisfied with less. He cannot permit His children to love, and indulge in, sin and unholiness. Permitting such a thing would mean giving up His holiness, allowing toleration of sin to enter into His heart, ceasing to be the unalterably Holy One and therefore ceasing to be God and becoming like unto sin-tolerating, sin-loving man. Since God is holy, He cannot but demand that His children be holy, spotless, immaculately pure and holy, in every con- versation, in every possible and conceivable mode of their lives, with respect to every desire, thought, word, and deed - holy; pure and sinless at home, without spot and stain in public, holy in church and immaculate in business, sinless in the gatherings of Ohristians and blameless in the company of unbelievers. As God is holy, unvaryingly holy, unchangeably holy, so we likewise must be holy at all times if we would be His children, for we have hope, we are begotten again unto a lively hope, and as children of this hope we should hope per- fectly. Let no sin mar the perfection of Ohristian hope. The apostle had already called attention to the fact that He who called, He who regenerated, is also He by whose power we are kept through faith unto salvation, that our inheritance for which we hope is ours, not because of any possible perfection in holiness on our part, but that it is a free gift of grace, that He who demands holiness also freely forgives all our shortcomings. To Him the children of God turn in heartfelt prayer, and Him they implore for pardon and for- giveness wherever they have failed in their efforts toward perfection, for grace and mercy to keep them in true faith and hope, for strength and power to become more like unto Him, the Spotless, Holy One. May He hasten the day of the consummation of our hope at the revelation of Ohrist Jesus! In conclusion we submit a few outlines. - Ye have been Re- generated unto a Lively Hope. 1. Therefore be perfect in hope. 2. Therefore be unwavering in holiness. - Be Perfect in Hope: 14 210 SDis,flofitionen libet dne 6etie artteftamentlid)er %e!;te. 1. in sober-minded preparedness; 2. in childlike obedience.-Be Ye Holy! 1. That is God's unalterable will. 2. For this purpose He has regenerated you unto a lively hope. - The Ohristian in His Relation to This World. 1. He will not conform to its lusts. 2. He will not permit its permissible joys to impede his way. - Beware of Luke- warmness! 1. Lukewarnmess sets aside God's holy will; 2. it en- dangers the realization of your hope. - Ohristians Need Both Law and Gospel: 1. the Law, to show them the need of holiness; 2. the Gospel, to enable them to walk the way of holiness. TH. LAETSCH. s)i£l~ufitiunen iiber bie bun ber S~nI.lbltlfunferen& ltugenuUtUtene Sede aItteftltUtentIidjer ~e~te. memini~cere+ 1 mof. 22, 1-19. flliit Sl!inber ®oHes geraten oft in grof3e 2rnfedjtung. ®oHes §janbIitngstueife ift uns ~iiufig ein miitfeL @r fdjeint fidj fdjnurftracfs au tuiberllnedjen. @rf± giOt er uns eine mer~eif3ung, unb bann tut er fdjeinliar gerabe bas ®egenteiL (~eifpieIe.) @SdjIief3Iidj fommt es uns bor, aIs ~alie er feine mer~eif3ungen gana unb gar bergeffen. fllienn es fo liei uns ge~t, toerben toir ~ad angefodjten. ~n unferm %e6te feljen toit 2rliraljam in fdjtuerer 2rnfedjtung. 2rlier er ertueift fidj afs ®Iauliensljefb unb bringt fiegreidj ~inburdj, §jefJ!:. 11, 17-19. @So Iernen toit benn bon iljm, lillie ein Sl:inb QJotte~ fidj ilt ber ~btfedjtttng ijU berfjaHett ljnt. 1. @ s m u 13 f i dj f e ft a n b i e mer ~ ei 13 u n g Ham mer n. 2. @s mUf3 fidj bem flliHIen ®oties in arIen @Stucfen fugen. 1. ®oti fterIt 2rlira~ams ®Iaulie aUf bie llSrolie, m. 1. 2; §jelir. 11, 17. @r ~atte iljm tJerljeif3en, baf3 er i~m mit ~f aaf einen etuigen ~unb aufridjten tuurbe, 1mof. 17, 19. 21; 21, 12. ~as gIaulite 2rlira~am. Wun liefieljrt iljm alier ®ott, biefen @Soljn ber mer~ ljeif3ung au opfern. fllieIdj ein flliiberfprudj I :Dljne ,BtueifeI badjte 2rliraljam liei fidj feIlift: "flliie fann benn bie merljeif3ung in @rffrITung geljen, toenn idj ~f aaf opfere?" @ine auf3erorbentridje merfudjung I man foUte meinen, er tuiire an ®ott irregetuorben unb ljiitte feinen ®raulien tJerforen. 2r li ere r U a m m e rt f i dj an b i e mer lj ei 13 u n g. @r toeif3, baf3 ®ott gdreu ift. fllias er berfprodjen ljat, bas fann unb tuirb er ljarten. @r tuitb miHer unb flliege finben, feine merljeif3ung au er~