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Continuing
LEHRE UND VVEHRE
MAGAZIN FUER Ev.-LuTH. HOMILETIK
THEOLOGICAL QUARTERLY-THEOLOGICAL MONTHLY
Vol. IX November, 1938 No. 11
CONTENTS
Page
A Course in Lutheran Theology. Th. Engelder _____ . _______ . __ .. __ ._. _____ .. _ 801
Was lehrt die Schrift ueber die iustitia civilis? G. Hnebener ... __ .. 821
The Lure of Biblical and Christian Archeology. P. E. Kretzmann ___ 828
Sermon Study on Heb. 10:19-25. Th. Laetsch .. _. _____________ .. _ __ _______ 834
Predigtentwuri fuer den ersten Adventssonntag _______ .. ____ .. ______ . ___ 846
Miscellanea _______ . . ________________ . ___ . . _________ . __________________ _ .. ____ . __ 849
Theological Observer. - Kirchlich-Zeitgeschichtliches ___ ___ .____ ._. __ . _ 852
Book Review.-Literatur -__ .... _. __ .. __ .. _.' _. _______________ .. ___ . .. __ . __ . _________ 873
E1n Pred1ger muss nicht al1eln w ei-
den, IJlso dass er die Schafe unter-
weise. wie sie rechte Christen Bollen
sein. sondem auch daneben den Woel-
fen wehTen. dass sie die Schafe nicht
angreifen und mit falscher Lehre ver-
roehren und Irrtum elnfuehren.
LutheT.
Es 1st k eln Ding. das die Leute
mehr bel der Kirche behaelt denn
die gute Predigt. - Apologie, A,.t. 24.
If the trumpet give an uncertain
sound who shall prepare himself to
the battle? -1 COT. 14, ,.
Published for the
Ev. Luth. Synod of Missouri, Ohio, and Other States
CONCORDIA PUBLISHING ROUSE, St. Louis, Mo.
834 Sermon Study on Heb. 10: 19-25
Pictures of Peter go back so far at this time that several experts
believe we have an authentic portrait of the apostle, just as we
seem to possess a genuine portrait of Paul.
The possibilities of systematic study in this field are prac-
tically limitless, and they reach into every department of theo-
logical information, exegesis, doctrinal theology, liturgics, art, and
scores of related fields. How interesting to find a Roman Catholic
writer stating, for example, that the early Church knew no differ-
ence between the vestments of the laity and the clergy: "Liturgical
garments were . . . originally nothing more than the good street
clothes of the cultured gentleman but in the change of style
gradually ceased to serve the ordinary way of living and were
then, due to the conservative character of the Church, reserved
for the liturgical use." (Kaufmann, op. cit., 565.) One is fascinated
also by the very interesting discussions of the sacred vessels as
used in the early Church. The chalice of Antioch, for example,
has been the topic, not only of articles in professional magazines,
but even of entire books, and the experts have not yet fully agreed
as to its date, some of them insisting on placing it at the end of
the first century, whereas others, like Kaufmann, would not make
the date earlier than the end of the second century.
But no matter which part of the field we investigate, we are
bound to find information of particular importance, not only per se
but with many possibilities for practical applications. In fact,
history must be backed up by archeology and go hand in hand
with it; otherwise its data will often prove inadequate and mis-
leading. Biblical and Christian archeology should occupy a definite
place in the study program of every pastor.
P. E. KRETZMANN
.. ~
Sermon Study on Heb.l0:19-25
Eisenach Epistle Selection for New Year's Day
The lesson for New Year's Day consists of one long sentence
made up of three exhortatory subjunctive clauses, introduced by a
participle clause. In the introductory clause, vv.19-21, the writer
sums up in two statements the contents of the preceding chapters.
We have the assurance of a trustworthy entrance to the sanctuary,
and we have a great High Priest. On these two facts he bases a
threefold admonition, to continue steadfast in faith (22) and in
hope (23) and in love (24,25). The pastor preaching on this text
will do well to read the entire letter, for one cannot fully under-
stand this passage without a knowledge of the preceding dis-
sertation.
Sermon Study on Heb. 10: 19-25 835
Having, therefore, brethren, boldness to enter into the Holiest
by the blood of Jesus, v. 19. "Brethren." This word serves a
double purpose. It is a captatio benevolentiae in the noblest sense
of the term. The writer addresses his readers, young and old,
strong and weak, as brethren. He is not speaking to them as a
stern judge nor as a carping critic but as a brother who like them
is human, like them a sinner, imperfect, yet like them has found
the assurance of the forgiveness of all his sins through the blood
of the great High Priest. At the same time the position of this
word serves to emphasize the word ltIlQQ'ljo"LIl, boldness. This term
originally means "telling all," speaking one's whole mind. Such
unreserved speech implies utmost confidence in Him to whom we
lay bare fhe inmost secrets of our hearts. Hence the word has
acquired the sense of free and fearless confidence, cheerful assur-
ance, that boldness which without hesitancy, without doubt, goes
about its business, joyfully sure of success. Such confidence we
are "having." The present participle expresses linear, durative
action. We have in our possession, we are holding it as our own.
The manner of coming into possession of this boldness has been
shown in previous chapters, by the Word spoken to us by the
Son, 1:1, and by the messengers of Christ, 2:1--4, which Word is
quick and powerful, 4: 12.
We have boldness "to enter into the holiest." Instead of the
verbal construction of the Authorized Version, the writer uses
the noun. ELO"OI\O'; may mean the act of entering or the way of
entrance. Here only the objective entrance can be meant. The
phrase ltUQQ'ljO"LO. eL~ is in the New Testament invariably used of
the foundation toward which the confidence is directed, never of
confidence impelling one to do something, where the infinitive of
the thing to be done is used. Cpo Philem. 8. Again, the Christian's
confidence is not based on his own act of entering into heaven.
That would be a very uncertain foundation. Cpo Mark 9: 24.
Finally, whenever the place into which one enters is specified,
it is designated by Et~ (cp. 2 Pet. 1:11) orltQo~, 1 Thess.l:9; 2:1.
In Acts 13: 24 no place is mentioned. In our passage, the only
remaining one in which this word is used, it is connected with
the genitive, indicating that here the writer has in mind an
entrance pertaining to, belonging to, the Holiest, the very same
entrance or way called 0I\0e; in the verse immediately following
and which had been called the way into the Holiest, 9: 8. In other
words, the writer speaks here of a way whereby one can enter
the Holiest. The word o:yw., the holy things, here designates, as
in chap. 9: 8, 12, the Most Holy Place, the Kodesh Hakkodashim
of Ex. 26: 33,34, etc., the Hakkodesh of Lev. 16: 2,3,16,17, etc., the
place "within the veil," Lev. 16: 12, 15. There dwelt the Lord above
836 Sermon Study on Heb. 10: 19-25
the cherubim, Ex. 30: 6, above the Ark of the Covenant, in which
were placed the tables of the Law, symbolizing the justice of the
living Judge of all the earth, and which was covered with the
mercy-seat, the symbol of the grace of the unchanging God of
eternity. There was God's throne of grace and mercy. There was
a way to this throne. Yet the throne was hidden from public
view by a heavy veil, and the way through the veil was forbidden
on pain of death to every Israelite and every stranger, Num.1: 51;
3: 10,38; 18: 3,5,22. Only on one day was the High Priest per-
mitted to enter, Lev. 16: 13. That entrance to God's throne was
a way that could never fill the heart of an Israelite with joyous
assurance and confidence. It must instil dread fear and hopeless
despair of ever being able to approach the mercy-seat of God by
this way. All this has been changed "by the blood of Jesus."
Compare what the writer has just told his readers, 9: 1 to 10: 18.
By this blood, cleansing us from all sin and accepted by us in true
faith, we have an approach to God. No longer is the way to the
tree of life a forbidden way. No longer is the entrance to Paradise
barred by cherubim and a sword of flame and fire. Every barrier
is broken down; every prohibition has been abolished. The way
is open; admission is free. "By the blood of Jesus." 'Ev, by means,
because of this blood, we are in possession of joyous confidence in
this entrance, or, as others translate it, we have a joyous confidence
in the entrance by means of the blood of Jesus. The sense is not
materially changed if we connect the last phrase with entrance
or with boldness.
By a new and living way, which He hath consecrated for us,
through the veil, that is to say, His flesh, v.20. The apostle goes
on to explain why we have joyous confidence in this gateway to
heaven. It is so safe and sure a way, and it is open to all. A literal
translation would read: which (entrance) He has initiated for us
as a way, newly made and living, through the veil, that is, (through)
His flesh. Needless to say, the "which" can refer only to entrance,
not to confidence. Christ did not initiate confidence in the en-
trance as the way to God. He is not an example of faith in His
blood. He has initiated a new way for us through His flesh.
'E'V%aL'VL~o) means to innovate, not merely to renew, or repair, some-
thing that has formerly existed but to introduce something alto-
gether new. The use of this word already points out that Jesus
inaugurated something that had never before existed; dedicated
(in this sense the word is used quite frequently in the LXX;
cpo Deut. 20: 5; 1 Kings 8: 63, etc.), consecrated, a way altogether
novel. Cpo also Heb. 9: 18. This fact is brought out still more
forcibly by the adjective "new." II Q60'