(!tnurnrbiu m~tnlngita:l ilnut111y Continuing LEHRE UNO VVEHRE MAGAZIN FUER Ev.-LuTH. HOMILETIK THEOLOGICAL QUARTERL Y-THEOLOGICAL MONTHLY Vol. VIII September, 1937 No. 9 CONTENTS Page Dispensationalism Disparaging the Gospel. Th. Enge\der _ _____ 649 The Church and Social Problems. P. E. Kretzmann __ Approaches to Bible-Study in a Metropolitan CentE'r A. R. Kretzmann 666 673 What can Synod Do in Order that there Be More Unifonnity in the Externals of Our Public Services? F. J. Seltz ___ ~ ._. ___ 679 Sermon Study on Heb. 12, 18-24. Th. Laetsch _ __ _ _ _ 685 Outline for Sermon on Christian Education. Paul Koenig __ _ _____ 696 Outlines on the Eisenach Epistle Selections _ 698 Miscellanea . _ Theological Observer. - Kirchlich-Zeitgeschichtliches 707 n1 721 Book Rcview.- Literatur Eln Predlger muss nlcht aHein w ei. den, also dass er die Schafe unter- weise. wie sie rechte Christen sollen sein. sondern auch daneben den Woel- fen weh1'en, dass sie die Schafe nlcht angrelfen und mit falscher Lehre ver· fuehren und Irrtum einfuehren. Luthe-r Es 1st kein Ding. das die Leute mehr bel der Kirche bebaelt denn die gute Predigt. - Apologie, A rt. 24. If the trumpet give an uncertain sound who shall prepare himself to the battle? -1 COT. 14, 8. Published for the Ev. L.th. Synod of Missouri, Ohio, and Other States CONCORDIA PUBLISHING HOUSE, St. Louis, Mo. 696 Outline for Sennon on Christian Education Outline for Sermon on Christian Education * Juoo. 13, 8 "Is the young man safe?" That was the anxious inquiry of a worried father. Is the young man or woman safe? Me the children safe? This should be the anxious question of the Church. "Whether or not they are safe, what will become of them later in life, depends to a very great extent on what we do for them during their childhood days, upon the training we give them." Much emphasis is laid in our country on education. One out of every four persons is said to be enrolled in quest of some form of education. Our congregations go to great expense to maintain parish-schools. What can we do to make this and other efforts put forth by our Church in behalf of our children more successful? We can pray God for wisdom and direction in the Christian train- ing of our children, and we can act upon the advice He gives us in His infallible Word, as we learn from Manoah and his wife, the parents of the mighty Samson. Our Prayer for Wisdom in Educating Our Children 1. The need of it 2. The result of it 1 Israel had again done evil in the sight of God, and the Lord had delivered the people into the hands of the Philistines for forty years. When they showed signs of repentance, God sent them a deliverer in the person of Samson. His parents, Manoah and his wife, were of the tribe of Dan. They had no children, but the Angel of the Lord, the second person of the Holy Trinity, appeared to the woman and promised her a son, who should be a Nazarite, dedicated unto the service of the Lord, consecrated unto Him from youth. Reflecting upon the responsibility of parents of such a child, Manoah asks: v.8. This must be the prayer of every parent; for the children belong not to the state, but to their parents. It must be the prayer of the Church and the members of the Church; for the Church must take a hand in the Christian education of the children. It must be the prayer of all those who have to do with the training, especially the Christian training in the parish-school, the Sunday- school, etc. There is need for praying for wisdom in educating our children. For these children are sinful by birth, children of wrath, who would perish without proper guidance. We know that many * Compare The Church and the Christian Education of the Chil- dren, by Arthur Brunn. Outline for Sermon on Christian Education 697 modern educators differ with us on this point. And yet, Scripture says: "They are all gone aside." Children, too, must be born again by the Spirit of God, must be led to see their sins and their Savior and to walk the ways of God's commandments. All this is very difficult. Hence we pray for wisdom, especially since the parents and the teachers of little ones are also sinful, knowing only in part. Nor is such prayer vain; God answers it by giving us the necessary directions and by blessing our efforts in behalf of our children. 2 It was not a prayer spoken in vain in Manoah's case, v. 9. Of course, it was implied and presupposed that that child was to be properly instructed in the Word and will of God. Even so we receive full information from the Lord with regard to the Christian training of our little ones, Provo 22, 6. We Christians know that the way he should go is the way that leads to salvation, John 14,6; cpo Acts 16, 31. Such faith, however, is created and sustained by the means of grace, Matt. 28, 19. 20; 2 Tim. 3, 14-17. Children are to be baptized and thoroughly to be taught and educated in the Word of Life. Only in this way can they become and remain children of God. The Bible does not leave us in ignorance with regard to the best way of accomplishing the aims of Christian education. It in- sists on the Christian home, where Jesus dwells, where father and mother fear the Lord, where the children are early brought to their Savior, taught to pray, honor the Word, respect parents, and are admonished on the basis of the Word. Given such a home, the problem of Christian education is more than half solved. But how often are homes far from ideal! All the greater is the respon- sibility of the Church. She meets that responsibility in the church services. Yes, church services are also for children. But the Church cannot meet her responsibility in a better way than by means of the Christian school. In our Sunday-schools good work is done; but the Sunday-school alone does not suffice. And so we have our own parochial schools. That does not prevent us from conducting Sunday-schools for such as cannot come to the day- school and to supplement some of the parochial school's work. Nor does it prevent us from conducting catechumen classes, Saturday-schools, week-day religious instruction, and summer- schools. All these efforts in behalf of our children will work out to the temporal and eternal welfare of the little ones and to the best in- terests of the Church. Of Samson we read: V. 24. The Lord blessed such work of child-training. He answers our prayers also by giving us success in our efforts to train children for a life of 45 698 Outlines on the Eisenach Epistle Selections Christian faith and love. Yes, it is a fearful thing to neglect the Christian training of our children. Unbelieving parents are guilty of it; also members of the Church are frequently indifferent. Some even have a school in their congregation, but do not find it worth while to send their children or do not cooperate with the school. What follows? Often these children are but meagerly in- structed, fall from grace, are lost. Our prayer is that God may keep us from such folly of neglecting our children's Christian education. But where parents realize their duty, rich blessing rests upon them, their homes, their children, the Church, and even the State. They may fall away for a season; some may even be eternally lost. The rule, however, is: "When he is old, he will not depart from it," Provo 22,6. Give examples of such as persevered in faith thanks to their early training. Our Synod has grown to be a large body, due, under God, to its system of Christian training, especially to its schools. They call for large expenditures, great sacrifices. Does all this pay? Ask men and women grown old in our midst; also the young people who remained faithful; and the saints already made perfect are praising God for the blessings of a Christian school. And so today we join in the prayer of Manoah, V. 8, for wisdom in educat- ing our children. Pray for all whose task is to train children. God bless our system of education! PAUL KOENIG Outlines on the Eisenach Epistle Selections Fifteenth Sunday after Trinity 2 TRESS. 3, 6-14 The Gospel of Christ, if personally applied for justification and sanctification, adjusts all difficulties of life. It changes us to adapt ourselves to circumstances wrought by God, or it alters a situation in our favor. The Gospel of Christ can restore economic and in- dustrial peace where tyranny and suppression on the part of either employer or employee rage and where political and economic science fails. Paul's Treatment of the Labor Problem 1. The Occasion. A) Yielding to the natural disposition of the flesh and perhaps also to religious fanaticism, some in Thessalonica, called brethren, shirked work, v.U, preferring idleness, v.U, and its resultant gossip and gadding about, V. U, depending on public or private support, v.8, all of which is termed disorderly conduct, vv. 6. 11. This self-chosen idleness conStituted a moral, economic, and spir- Outlines on the Eisenach Epistle Selections 699 itual problem. - The report of the conduct of these weak Chris- tians had come to Paul, v.11. It was a public offense, inexcusable also because it was in disregard of previous instruction and ad- monition, vv. 6.10, committed by Christians who exposed a) the Christian religion and congregation to ridicule and contempt and b) themselves to church discipline, vv. 6. 14. B) The very same temptation faces us today; for the economic and industrial stage is still set for wide-spread idleness. Economists wonder what new problems will arise by reason of the sluggishness threatening the nation anew, and laborers speculate on the coming opportunities of leisure and idleness. We Christians wonder to what degree the temptations will affect our congregations and members. - Are you demanding your rights as a Christian laborer or like the unbeliever? Do you take part in riots and disturbances, instigated not for labor but merely about labor, not for bread but for leisure? Do you take only what you earn, or do you demand as much as you can get by stream-lined idleness, either as em- ployer or laborer, stealing time? And can you run the risk of losing your soul's salvation for the sake of temporal considerations? 2. The Precept. It is the same, cast v. 10 in negative, and v. 12 in positive form. V.10 refers to the idler. Neither sympathy nor support should be extended him, but if he remains impenitent, he should be excom- municated. V.12 refers to the worker. He is entitled to just com- pensation for all work in which he is legitimately occupied either as employer or employee. Avoiding tyranny or rioting, he should live according to v. 12. He has no claim on another's bread. - The precept pertains to all able-bodied, not the sick or the innocent jobless. For these God has made other provision. - This is an old precept, Provo 6, 6--11; 13, 4; 15, 19; 19, 24; 20, 4; 21, 25; Gen. 2, 19. 20 a; 3, 19; Ps. 128, 2; not subject to revision according to the American or any other standards. - It does not promise riches to the worker, not even modern standards of living, working, eating, leisure, but contentment, v.12, and serves as a preventive to dis- orderly conduct. - Fully observed, it proves to be workable, prac- ticable, a blessing; for it is the divine precept, vv. 6. 12. Cpo Eph. 6, 5-9. - These are evangelical admonitions. Relation of Gospel to our daily tasks. "At Thy word," Luke 5, 5. Christians dedicate their daily work to Jesus and keep it undefiled. 3. The Example of the Practicability of the Precept. Vv. 7-9. Paul's example helps to clinch the point. He is not railing and haggling. He lived consistently with the precept he gave others. What gross inconsistency on the part of many brethren who grumble because they cannot obtain shorter hours, 700 Outlines on the Eisenach Epistle Selections more leisure, and larger salaries, but employ pastors at a low salary and yet expect them to work far into the night. "God preserve unto us a pious ministry!" (Walther.) And God grant unto us a pious laity! "Ye ought to follow us" (text). If the apostolic precepts were applied to all cases, all labor problems would be solved. See vv. 4. 5. 4. A Comparison. Paul: Work and eat; no work, no bread. The idle world: Insist on eating though you work not. Paul agitates in the name of our Lord, unto labor, and contentment, against idleness, by the Gospel, to his own financial loss, among Christians, in love. The world agitates in the name of selfishness, unto idleness and dis- content, for leisure, by force and science, to its own financial gain. The true Christians agree and succeed with Paul and their pastors. A gulf exists between the old divine, successful precept and the modern worldly philosophy, which cannot be spanned by the Christian, Matt. 6, 24. 33. 34. G. H. SMUKAL Sixteenth Sunday after Trinity REB. 12, 18-24 This text was addressed to Christians of Jewish extraction, some of whom, having been converted as adults, were in danger of lapsing again into Judaism. The object of the writer therefore was to show them the superiority of the Christian religion over the Jewish worship and to admonish them to remain true to the cov- enant made with them. Such admonition is necessary also today. With love for material things increasing, love for things spiritual will decrease correspondingly. Let us con~ider The Blessed Estate of the New Testament Chlistian 1. He shows how much the Gospel Church differs from the Jewish Church 2. He shows how much the Gospel Church excels 1 Vv. 18-21. Read Ex. 19 and Deut.4. That was a solemn and fearful occasion. The mount itself burning, the country shrouded in darkness, a storm-wind of hurricane proportion, "voice of words" heard, Deut. 5, 4-22. Filled with terror, the people begged Moses to arrange that this fearful scene might end. By using incidents from this scene the apostle shows the difference between the two covenants. a) Mount Sinai, on which the Old Testament covenant was founded, was a "mount that might be touched." It was very much Outlines on the Eisenach Epistle Selections 701 external and earthly. The Church on Mount Zion is invisible, spiritual. John 4, 23. 24. b) Upon that mount there was "blackness and darkness," and the Old Testament dispensation was shrouded in dark shadows and types. In the New Testament the Gospel, the light brought down from heaven, cheering the home and dispelling the darkness of the tomb (Ps. 119, 105; 2 Pet. 1, 19), shines much clearer and brighter. c) It was a terrifying dispensation, striking them with such dread that they entreated that the word, etc., v. 19. Even Moses, v. 21. ~ purpose? Gal. 4, 1-7. The Gospel dispensation is mild, kind, condescending, suited to our weak nature. Rom. 1, 16; 1 Tim. 1, 15. d) It was a limited dispensation. Not all Israel could ap- proach to that holy mount, but only Moses and Aaron. Under the Gospel we all have access with boldness to God, John 6, 37. 2 Vv.22-24. "Ye are come," not "Ye shall come." Now already they have entered into the fellowship of eternal realities. The humblest life need not wait for death to draw aside the separating curtain in order to enjoy these privileges. V.22. The New Testa- ment Church is called Mount Sion, heavenly Jerusalem, city of the living God. Reason: Ps. 9, 11; 76, 2; 110, 2; Is. 2, 2. 3. In the midst of this Church God has His home, collectively and indi- vidually. Rev. 14, 1; 21, 2; 1 Cor. 3, 16; 2 Cor. 6, 16. As we toil down here, annoyed by many cares and fighting with many sor- rows, let us remember that we have come into heavenly places, v. 22, to dwell in the house of the Lord, "to behold His beauty and to inquire in His temple." Our solemn duty? Phil. 3, 20. Make your investments at home. The Jews invented banking and letters of credit in order that they might the more easily shift their wealth from one land to another. We are strangers here. V. 22. Therefore: Matt. 6, 19. 20. Heavenly society. V. 22: "to an innumerable company of angels." The myriads of angels which on Mount Sinai made their presence known in thunder and tempest, terrifying the people, now appear rejoicing over additions to their ranks. Luke 15, 10. Those who by faith are joined to the Church are joined to the angels in a fellowship of bliss. V.23. "To the general assembly," etc. "General assembly" is a term used in classic Greek for festal meetings of the nation at their great games and always carried in it the idea of joy. We have communion with this great assembly. We belong by faith to the congregation of God's first-born children, those that have 702 Outlines on the Eisenach Epistle Selections been converted to faith in the first-born Son of God. We are united with them in 'the same blessed hope, grappling with the same spiritual enemies, and hastening to the same rest and victory. The names of these are inscribed on the register of the great city. "To God, the Judge of all." More accurately: "to a Judge who is God of all." The office of the early Jewish judges was not only the judicial one, but it also included that of intervening for others and defending their rights. Ps. 40, 17. As members of this select company, we are able to stand before this Judge in trusting confidence by virtue of the justifying faith which has been created in our hearts through the Gospel. "To the spirits," etc. Weare even now one great congregation with the saints that have reached the bliss of heaven. Luke 23, 43; 2 Cor. 5, 8; Phil. 1, 23. Hymn 463, 1. How noble the lowest and humblest human life becomes! Like some rough sea-shell, tossed about in the surge of a stormy sea; but when opened, all irridescent within, bearing a pearl of great price. V. 24. All this is possible because we have come to the great Mediator of the New Testament. This covenant is ratified by the blood of Christ which pacifies God and purifies the consciences of men. This blood speaks to God in behalf of sinners. It pleads not for vengeance but for mercy, with a voice so persistent and persuasive that it secures a perfect acquittal for us. Heb. 11, 4. Conclusion. - We have come into possession of a glorious heritage. We live in the presence of a reconciled God, in the company of angels, perfected saints, and all that are knit to the same Lord. Have we at all times realized and appreciated this? Just what place in our lives does this honorable position occupy? What does this privilege mean to us when we compare it with home, friends, business, ambition, or pleasure? May we always, because of the greater blessedness of the New Testament Church in comparison with the Jewish worship prove ourselves to be the true people of the covenant of God. Rev. 3, 11. Hymn 468, 1. 7. F. WORTHMANN Seventeenth Sunday after Trinity HEB.4,9-13 One of the most comforting doctrines of Holy Scripture is that of the resurrection of the dead. Clearly taught in the Bible, Job 19,25-27; 1 Cor. 15, 20; 1 Thess. 4, 14; John 14, 19.-But is this doctrine that we shall leave the prison-house of the grave really so very comforting? Suppose a man were in prison and his term were ended, but another crime were hanging over his head and an officer of the law were waiting at the prison gate to arrest him Outlines on the Eisenach Epistle Selections 703 as he stepped forth into freedom, do you think the prisoner would be comforted by the thought of his release? The doctrine of the resurrection can be comforting only if we know that a happy future awaits us when we shall be released from the grave. A study of our text will show us The Christian's Assurance of Heaven 1. There is a heaven. There are people who deny the existence of a happy hereafter; they prefer to believe that death ends all, that we die like the animals. And sometimes the Christian is harassed by doubts and wonders whether it is really true that there is a heaven. But all denials and doubts are silenced: v. 9. The Bible is filled with pas- sages that speak of heaven, Heb. 12, 22; Ps. 16, 11; 1 Pet. 1, 4; 2 Cor. 12, 2. 4; and many others. We are certain that heaven exists, and we are comforted by this certainty. We are beset by sorrow and trial and sin in this life; sometimes our burdened heart asks whether the troubles will never end. Troubles may continue; but they will have an end. The men who voyaged with Columbus were frantic with terror because they thought there might be an endless ocean; their hearts took courage when they saw the land of the New World. We need not fear; all trouble will end; there is a heaven. Hymn 566, l. 2. Heaven is a rest. The word used in v. 9 for rest is peculiar; it means "Sabbath- festal celebration." When God had finished all the work of creation, He rested; and He commanded that His people in the Old Covenant should observe that day as a day of rest. So we are to think of heaven as a rest, with God, from all earthly toil and woe. Some people paint their pictures of heaven with earthly colors; the Indians expected a happy hunting-ground; the Mohammedans expect sensuous delights (Popular Symbolics; see Index sub "Heaven"). We must draw our pictures of heaven with Bible colors. Heaven is rest. Does this description of heaven satisfy? That depends. If a person delights in sin, then the prospect of rest from all sin is not so alluring; if a person is unwilling to bear a cross for Jesus' sake, then the promise of rest from all trials does not interest him; if a person is quite satisfied with his meager efforts to please God, then the expectation of rest from these puny efforts will not seem desirable. But if we battle valiantly against sin; if we are bur- dened with a cross for Christ's sake; if we are chagrined at our futile efforts to please God, then the thought of -rest from it all is glorious, v. 10. Hymn 566, 4. 704 Outlines on the Eisenach Epistle Selections 3. Heaven is for the people of God. Not for everyone? Some say that all will go to heaven (Universalists, Popular Symbolics, 436). But the Bible says that heaven is for the people of God. And who are they? In the Old Testament the Jews are many times called the people of God. Does that mean that we who are not Jews cannot get to heaven? No; the people of God have ever been those who believe in Jesus, the Messiah, the Redeemer. The Jews who believed that Christ would come to save them were God's people; the Christians who believe that Christ has saved them are God's people, Titus 2, 14; 1 Pet. 2, 9. By faith in Christ we have become people of God. Heaven is for God's people; heaven is for us. Should we not therefore strive to remain people of God? There is great danger of losing this privilege. The Jews lost it through unbelief, vv.l1. 2. We are in danger of losing the privilege in the same way, through unbelief and sin. We sin daily; but God for- gives sin to those who repent. If a person remains impenitent, however, or does not believe the teachings of Scripture, he is not of God's people. The Bible-stories of the sins of the Jews in the desert and their disregard of God's promises must be a constant warning to us, lest we also lose the high privilege of being people of God. How can we remain God's people and thus have assurance of heaven? Our own efforts will fail. Temptation is too strong; our heart, self-righteous by nature, rebels against repentance; our faith often wavers in the hour of trial and before the assaults of unbelief. But the Word of God will uphold us. It will show us our sins, convince us of the need of repentance, lead us to faith in Christ, and teach us true righteousness, vv.12.13. If we heed God's Word, we shall be God's people, John 8, 47. Then we shall have the assurance of heaven. Our one endeavor in life should therefore be: v. 11. FREDERIC NIEDNER Eighteenth Sunday after Trinity JAS. 2, 10-17 The doctrine of perfectionism as held by Rome, Methodism, the Holiness Churches, the advocates of the "victorious life," is anti-Scriptural and dangerous. See Conc. Theol. Mthly., III, pp.417. 881. As long as Christians live in the world, Rom. 7, 14 ff.; Phil. 3, 11 if.; 1 John 1, 8, etc., apply. This does not mean that Christians need not strive for perfection. Christians Must Strive for Perfection 1. God's Law is satisfied with nothing less ~. God's Gospel obligates and enables us to strive for it Outlines on the Eisenach Epistle Selections 705 1 V.I0. Modernism reverses this statement of the apostle. Man may transgress as many commandments as he pleases; as long as he shows some good traits, be it a certain chivalry, an inclination to certain forms of charity, loyalty to some principle or code, ir- respective of its nature, etc., this good quality, this trait will cover the multitude of his sins, will atone for his errors, will prove that, after all, there is a spark of the divine in him, that he is not utterly bad, not hopelessly lost. Over against this widespread indifference to the wickedness and disastrous consequences of sin the pastor must show its true nature, lawlessness, rebellion, and its just penalty, eternal damnation. Transgress one commandment, pur- posely or accidentally, unknowingly ("offend" - stumble), and you have transgressed, overstepped, violated, the whole Law and become guilty of all the Law; you are held in its inexorable clutches, for you have sinned against the supreme law, the sum- mary of God's Law, love, Deut. 6, 5, of which the individual com- mandments are only examples. One broken link breaks the entire chain. In this series of examples one commandment is as im- portant as any other, for all are given by the same Lawgiver, God, who holds every offender, be it in many, be it in one point, guilty of all. Cpo Jas. 4, 17; 1 John 3, 4. 8.10; Deut. 27, 26; Rom. 6, 23. 2 Here we often hear an objection. Why be so scrupulous? We are no longer under the Law, but under the Gospel, the Law of liberty, which has freed us from sin and its consequences, also from the Law of Moses, its demands and threats. Not works but faith justifies. Works are unnecessary; consta.'lt insistence on their necessity may be harmful, engendering a spirit of legalism and self-righteousness, utterly at variance with the Gospel. The apostle nips this argument in the bud, v. 12. The law of liberty is not a law of license, nor of lassitude in doing good works; it is the Gospel of righteousness and holiness. While the Law of Moses obligates to righteousness, but does not and cannot engender the perfection it demands, the law of liberty, the glorious Gospel of Christ, not only obligates us to righteousness but enables us to strive for, and constantly grow in, holiness. That message John 3, 16; 2 Cor. 5, 19--21 makes us free, lovers of Him that set us free. This grateful love does not rest content with one or two weak at- tempts at holiness, but will make us zealous of good works, Titus 2,14; cpo Rom. 6, 15-23; 8,2-17; 12,1 ff. Being under the law of liberty, you expect to be and shall be judged by this law, the Gospel; therefore v. 12. So do, not as galley slaves driven by the taskmaster's lash, not in a spirit of bargaining with God, trying to 706 Outlines on the Eisenach Epistle Selections get the best of the deal, looking for greatest possible reward for least possible exertion, nor as abusing liberty, Gal. 5, 13; 1 Pet. 2, 18. No; as free children, willingly serving God and the fellow-man in fervent love. Where such merciful love is lacking, you are no longer ruled by, and following, the law of liberty, you are under the law of bondage, v. 13. Only mercy, the sure proof that you are under the Gospel regime, can triumph over judgment. There is :110 judgment for mercy. Is then, after all, faith not sufficient? Must works be added before it can justify? No, no, says the apostle. But: vv.14.15. As surely as love that is content with mere words and has no deeds to show, is dead, no love, so surely is faith that is no more than a faith of the head and lips and mouth no living faith but a dead thing, which is as powerless to justify as it shows itself to be power- less to sanctify. "Faith is a divine work in us, which transforms: us, gives us a new birth out of God, John 1, 13, slays the Old Adam, makes us altogether different men in heart, affection, mind, and all powers and brings with it the Holy Spirit. Oh, it is a living, ener- getic, active, mighty thing, this faith! It cannot but do good un- ceasingly. There is no question asked whether good works are to be done; but before the question is asked, the works have been done, and there is a continuous doing of them. But any person not doing such works is without faith. He is groping in the dark, look- ing for faith and good works, and knows neither what faith is nor what good works are, although he indulges in a lot of twaddle and flummery concerning faith and good works." (Luther, translated by Dau. Read the whole passage, St. L. XIV, 99 f.) Surely Christians must strive for perfection. Heb. 12,14; Philo 3,13-15. TH. LAETSCH