Full Text for St. Paul's Usus Practicus of Holy Baptism (Text)

C!Lnurnr~tu m4rnluguul 6ttdlJlg Continuing LEHRE UND VVEHRE MAGAZIN FUER Ev.-LuTH. H OMILETIK THEOLOGICAL QUARTERLy-THEOLOGICAL MONTHLY Vol. XIX June, 1948 No.6 CONTENTS Page Brief Studies in the Prophets. L. Fuerbrlnger t _____________________ 401 St. Paul's Usus Practicus of Holy Baptism. John Theodore Mueller 417 The Nassau Pericopes -.----------------__________________ . __ ._______________________ 440 Miscellanea --------.---------------------------___ ___ ._. ______________________________________ _____ 448 Theological Observer ------------------------.. __________________________________________ 457 Book Review -----------------------------.--__________________________________________________ 472 Ein Prediger muss nicht allein wei- den, also dass er die Schafe unter- weise, wie sie rechte Christen sollen sein, sondem auch daneben den Woel- fen wehren, dass sle die Schafe nicht angreifen und mit falscher Lehre ver- £uehren und Irrtum einfuehren. Luther Es 1st kein Ding, das die Leute mehl' bel der Klrche behaelt denn die gute Predlgt. - A pologle, Art. 24 If the trumpet give an uncertain sound, who shall prepare himself to the battle? -1 Cor. 14:8 Published by The Lutheran Church - Missouri Synod CONCORDIA PUBLlSmNG HOUSE, St. Louis 18, Mo. PRI! TED IN U . S . A. St. Paul's Usus Practicus of Holy Baptism By JOHN THEODORE MUELLER It may safely be said that the average Lutheran Christian does not think of his Baptism often enough and that the aver- age Lutheran pastor does not remind his parishioners often enough of the great value and importance of Holy Baptism. There are, of course, exceptions, but these only establish the rule. If this appears as a rather severe indictment, let the reader bear in mind that due grateful appreciation of the meaning and blessing of Holy Baptism involves a most weighty point in Christian sanctification in which we never become perfect and that, because of our perverse Old Adam, we Christians, no matter whether we are laymen or clergymen, constantly stand in need of direct and unqualified Law preach- ing. We need the enlightening Law for progress and increase in holiness no less than we need for our sanctification the vivifying Gospel. Whenever Luther treats the doctrine of Holy Baptism, he, on the one hand, consistently points out the high esteem in which Baptism should be held by us, and, on the other, he deplores the common regrettable disregard of its unique sig- nificance for our Christian life. In his Large Catechism he writes: "It is of greatest importance that we esteem Baptism excellent, glorious, and exalted, for which we contend and fight chiefly, because the world is now so full of sects clamor- ing that Baptism is an external thing and that external things are of no benefit." 1 Luther asks all Christians to regard Baptism as a most precious treasure of our Lord, which, as he says in his Small Catechism, "works forgiveness of sins, delivers from death and the devil, and gives eternal salvation to all who believe this, as the words and promises of God declare." He laments the fact that Christians value Baptism so little, whereas "hitherto people could consider it a great thing when the Pope with his letters and bulls dispensed in- dulgences and confirmed altars and churches, solely because of the letters and seals." 2 There may be a certain justification for Calvinists to ignore Holy Baptism as a potent factor in Christian sanc- 1 Concordia Triglotta, p. 733:6 ff. Cf. also 737:21; 739:26; 741:31£. 2 Concordia Triglotta, p. 733: 9. 27 [417] 418 ST. PAUL'S USUS PRACTICUS OF HOLY BAPTISM tification, for Calvinism does not recognize this Sacrament as a means of grace in the Lutheran sense. While Calvinistic dogmaticians retain the traditional ecclesiastical term "means of grace," they argue at the same time that Baptism is not a means of grace in the sense in which Lutherans use this term, for they emphatically deny its efficacy to work regen- eration.3 Strong, a Calvinistic Baptist, perhaps contends most forcibly for the proposition "that Baptism cannot be the means of regeneration," but all Calvinists argue in favor of this denial with more or less vigor. Since Holy Baptism, according to their view, is only a symbol of what the Holy Spirit does inwardly without means, the Sacrament, after all, has little meaning for the Christian in his life of sanctification, as daily he stands in need of comfort and admonition. It is indeed a sign of grace, but, after all, only an empty and meaningless sign, since it does not at all convey grace to men. Roman Catholics might be expected to contend very en- thusiastically for Baptism as a meaningful and powerful factor toward Christian sanctification, for they stoutly affirm that Baptism is a means of grace. The Rev. F. X. Schouppe, S. J., for example (to quote a work not commonly known, but one which appeared in numerous editions in Europe), ascribes to Baptism, in the main, three effects, the second of which is gratiae sanctificantis cum virtutibus et donis Spiritus Sancti infusio) that is, "the infusion of sanctifying grace with the powers and gifts of the Holy Spirit." 4 Yet also Schouppe does not apply the doctrine of Baptism directly to the sanctification of the faithful. This, no doubt, finds its explanation in the fact that Romanism assigns the Holy Spirit's operation toward sanctification, which properly belongs to Baptism, to the gratia infusa of the Mass and to the virtutes and dona- of its addi- tional Sacraments, as also to the powers of its Sacramentals. Baptism, while highly praised in Roman theology, is, never- theless, limited in its efficacy to a rather circumscribed area. For Lutherans, who regard Baptism as a means of grace in the fullest sense of the term and whose emphasis on its efficacy is both strong and consistent, there is no excuse what- ever for neglecting its usus practicus for the Christian life of 3 Cf. Hodge, Syst. Theol., Vol. m, pp. 591 ff.; Shedd, Dogm. Theol., Vol. II, p.574; Strong, Syst. Theol., Vol. III, 946 ff., etc. 4 Cf. Elementa Theologiae Dogmaticae, Tom. II, p.l46. Delhomme et Briguet, Editeurs, Paris. ST. PAUL'S USUS PRACTICUS OF HOLY BAPTISM 419 sanctification, especially not since Luther has so ably pointed out the way in which this should be done. Luther, for in- stance (to quote only a few of his many remarks on the point, selected quite at random), writes: "There is no greater com- fort on earth than Baptism, by which we place ourselves within the verdict of grace and mercy, which does not condemn, but rather expels sin." 5 Or: "If anyone has fallen into sin, he should most ardently think of his Baptism, how (in it) God has united Himself with him, to forgive him all sins, if he (the sinner) desires to struggle against them." 6 Or: "Bap- tism is the beginning of repentance. As often as you fall into sin, have recourse to Baptism; there you again receive the Holy Ghost, who will stand by you. 7 Again: "Baptism leads us into a new life on earth; the bread (the Holy Supper) leads us through death into eternal life." 8 But let these quotations suffice. They show that Luther himself esteemed Baptism most highly and applied it diligently for comfort and admonition in the Christian life. Some of the most consoling words which Luther ever wrote pertain to Baptism, as, for example, the following: "Christ has insti- tuted Baptism for this reason that He might put on you His righteousness, so that His holiness should be yours and like- wise His righteousness be yours." 9 But it is, above all, from Holy Scripture that we learn the most valuable usus practicus of Baptism for our Christian life. And here it is chiefly St. Paul who applies this Sacrament for that comfort and admonition which Christians in this life of sin so greatly need. Strange to say, even the strict Calvinist Dr. J. J. Van Oosterzee, in his Christian Dogmatics, takes cognizance of this fact when he writes: "The principal source of our knowledge of the most ancient Christian doctrine of Baptism is Paul, who plainly attached the highest importance to this institution of the Lord (italics our own), even though he did not consider baptizing his special calling (1 Cor. 1: 17)." 10 This certainly is in strange contrast with the verdict of modern rationalists, such as the German scholar Holtzmann, 5 St. Louis Ed., X: 2119. 6 St. L. Ed., X: 2121. 7 St. L. Ed., XI: 2126. 8 St. L. Ed., XIX: 443. 9 St. L. Ed., XIII: 6. 10 Christian Dogmatics, Vol. II, p.750. Scribner, Armstrong & Co., New York. 420 ST. PAUL'S USUS PRACTICUS OF HOLY BAPTISM of whom Dr. F. Pieper 'in his Christliche Dognwtik says that "his enmity against Christianity misleads him from one logical absurdity to another." 11 Among such absurdities, Dr. Pieper mentions the assertion of Holtzmann that St. Paul did not know of any command of Christ to baptize, since he himself did not baptize many persons (1 Cor. 1: 14) .12 Another Ger- man scholar, Dr. P. Feine, is of the same opinion.13 We shall not take time to confute this unfounded and unwarranted statement, for in 1 Cor. 1: 14-17 the Apostle him- self explains why at Corinth he had not baptized many and why he, under the prevailing circumstances, was grateful that he had baptized only the few whom he mentions. But let us now pass on to the purpose of this article, which is, as stated before, to show how strikingly St. Paul employs the doctrine of Baptism for consolation and admonition in the Christian's life. We shall confine ourselves to such passages as are outstanding because of their particular scope and clarity. 1. ROM. 6: 3-4 Or, do you not know that all of us who were baptized into Christ Jesus, were baptized into His death? We were buried, therefore, with Him by Baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, so also we should walk in newness of life. This remarkable passage is a most important link in the Apostle's chain of arguments on behalf of sanctification. The argumentative "or" closely connects it with the two preceding verses, in which the Apostle puts forth the proposition: "We dare not sin, for we have died to sin." This thought again follows upon that in v. 20 of chapter 5: "Where sin increased, all the more was grace abundant," which might have sug- gested to some the ungodly idea: "Well, then, let us continue in sin, in order that grace may abound." "God forbid!" the Apostle cries out in horror at the very mention of it. "No, indeed," he argues, "we have died to sin, so that we cannot live in sin any longer." But now the question might be asked: "But have we actually died to sin?" This question St. Paul, by way of anticipation, prevents by pointing out to his readers that believers in Christ actually have died to sin when they were baptized. Of this the Christians at Rome were not 11 Christliche Dogmatik, III, 298. 12 Neutest. Thea., I, 433 fI. 13 RE3 XIX, 397. Christliche Dogmatik, ibid. ST. PAUL'S USUS PRACTICUS OF HOLY BAPTISM 421 ignorant, so that the Apostle could challenge them with his emphatic: "Do you not know?" They evidently had received information both with regard to the nature and the effect of Baptism and its significance for the Christian life. The Apostle here uses his favorite expression "buried into Christ," which denotes entering by Baptism into close union with Him, com- ing to belong to Him, so as to be in a sense identified with Him.14 So also in Matt. 28: 19 "to baptize into the name of the Father, and of the Son, and of the Holy Ghost" denotes intimate fellowship of the baptized with the Triune God. Baptism thus actually joins the baptized believer with the Lord. Christ becomes the Lord of the baptized because of the very fact that Baptism is an efficacious means of grace, which establishes this relation of lordship. It is, therefore, not a mere sign or empty ceremony. But the Apostle has still more to sayan this point, namely, [we] "were baptized into His death." That can mean but one thing: We were brought through our Baptism into the fellow- ship of His death (so Meyer). Meyer here quotes Theodore of Mopsuestia's statement: "Baptism makes us partakers of the death of Christ." 15 The same thought is expressed by Ambrosiaster: "When we are baptized, we die together with Christ." 16 The efficacy of Baptism as a means of grace is, therefore, clearly asserted in these words. Through Baptism we have fellowship with Christ's death, and so receive all the merits which Christ has procured for all mankind by His death and which He now offers freely to all men in the means of grace, and especially in Holy Baptism. The Apostle continues: "We were buried, therefore, with Him by Baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, so also we should walk in newness of life." Those who stress the neces- sity of immersion as the only valid form of Baptism on the ground that they who are buried are "entirely put under," overlook the fact that the Apostle here merely repeats the thought just expressed: "We were baptized into His death." Only he does this in such a way as to give expression to 14 Cf. Pulpit Commentary; also Meyer's Commentary on the New Testament, sub Rom. 6: 3. 15 Meyer's Commentary, translated from the fifth edition of the German. Funk & Wagnalls, New York, 1889, p.230. 16 Ibid. 422 ST. PAUL'S USUS PRACTICUS OF HOLY BAPTISM Christ's burial and resurrection in its special application and meaning for us as baptized Christians. The mode of applying the water remains an adiaphoron. What is important is the power and significance of Baptism here described. The Apos- tle's sequence of thought is this: We were baptized with Christ into death. Very well, then, we also were buried with Him and arose with Him through the burial of Baptism to glory, henceforth not to serve sin, from which we were freed by Baptism, but to "live an entirely new life." 17 Baptism thus accomplishes in those who are baptized both the dying unto sin with Christ and their living unto Christ in newness of life. The Pulpit Commentary remarks very aptly: "The marked association here and elsewhere of union with Christ, so as to die and rise again with Him, with the rite of Baptism, supports the orthodox view of that Sacrament being not only a signum signijicans, but a signum efficax, as not only representing, but being a means whereby we receive regeneration. The beginning of the new life of believers with the power as well as the obligation (italics our own) to lead such a life is ever regarded as dating from their Baptism (cf. Gal. 3: 27; Col. 2: 12)." 18 It may be added that Weymouth very nicely paraphrases the expression "by the glory of the Father" with "by the Father's glorious power," which indeed is its meaning. We forego other exegetical and doctrinal remarks to point out both the blessed comfort and the earnest admonition that lie in the fact that we are baptized Christians. Baptism has placed us into fellowship with the Christ who died for us and was buried; so it has made us partakers of all merits which our precious Lord secured for us by His vicarious death. We should, therefore, daily remember our Baptism as the source of all our spiritual blessings. This is not said to deny the efficacy of the Gospel as such, for Baptism, after all, is nothing else than the application of the Gospel to us, the "visible Gospel," which in that form is just as effective as if it were preached or read or pondered in the heart. We emphasize this here to stress what St. Paul says about Baptism so im- pressively in this remarkable passage. But for that very reason Baptism also has a most im- 17 Cf. Weymouth's New Testament in Modern Speech, sub Rom. 6:4. 18 Sub Rom. 6:4. ST. PAUL'S USUS PRACTICUS OF HOLY BAPTISM 423 portant hortatory significance for us who are baptized. Lu- ther describes this very well when he writes: "It signifies that the old Adam in us should, by daily contrition and repentance, be drowned and die with all sins and evil lusts, and, again, a new man daily come forth and arise, who shall live before God in righteousness and purity forever." May God ever keep us mindful of this important meaning of Baptism for our Chris- tian life. 2. 1 COR. 6: 11 And such some (of you) used to be. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and through the Spirit of our God. St. Paul's Epistle to the Romans may be called his "Chris- tian Dogmatics." His First Epistle to the Corinthians has been fitly called his "Pastoral Theology." In Romans, St. Paul speaks, at least in the first eleven chapters, as a systematician; in First Corinthians he speaks as a pastor, that is, as one in charge of souls to be saved. But as in Romans, so also in First Corinthians the Apostle uses Holy Baptism both for the com- fort and the admonition of his readers. Our passage appears in a strange context. A member of the congregation at Corinth had committed incest. Instead of going into mourning because of this heinous offense, the church apparently prided itself on its exemplary moral con- dition. St. Paul insists both upon public repentance on the part of the church and the excommunication of the manifest wicked sinner. Nor was this all. In the same breath with the offense of incest he mentions that of gross injustice per- petrated upon church members by other church members and the offensive litigations which were the consequence of this sin. To this he adds the warning that such gross offenders as the unrighteous, licentious, idolaters, adulterers, homo- sexuals, thieves, avaricious, drunkards, revilers, and robbers will not inherit the kingdom of God. Then very directly and with a terrific force he makes the application to his readers: "And such some of you used to be." There is no doubt that the pronoun "such" (mum) here, as elsewhere in such connections, implies undisguised con- tempt. We might fittingly translate it with "such abomina- tions," or as Meyer puts it "such trash." 19 19 Commentary, sub v. 11. 424 ST. PAUL'S USUS PRACTICUS OF HOLY BAPTISM Not all, of course, at Corinth were "such" (d. 't'LVES) , for some members of the church were of Jewish descent, and the Jews, on the whole, abhorred the gross vices of the heathen. The imperfect ~LE deserves a stronger translation than the simple "you were"; it expresses a state of long duration. That, of course, was now a thing of the past, for a great moral change had taken place in those who constituted the Christian congregation.2o This change is expressed by the thrice-re- peated triumphant "but" (uAM), which more fittingly might be translated with the stronger "however." The spiritual change of the Corinthians is described by three verbs, each of which is emphatic. The first is in the middle voice, the other two are in the passive. There has been some discussion about the question whether or not the Apostle here follows a definite ordo salutis, or whether his emphasis is merely on the change or cleansing. We believe the order need not be questioned, as the interpretation will show. The Apostle first says: "You washed yourselves" (aJtEAou- aaa-frE). The middle should not disturb us, since also in other places it is used in connection with Holy Baptism (1 Cor. 10: 2; Acts 22: 16). The Commentary of Jamieson, Fausset, and Brown suggests the acceptable translation: "You have had yourselves washed." We, of course, wash ourselves in Holy Baptism when God Himself there washes us, just as we "con- vert ourselves" (in English "turn") when God converts us. This has been illustrated by the analog: "A ship turns itself when the pilot turns it." The middle, therefore, involves no synergism of any kind. The verb, of course, refers to Holy Bap- tism, as also commentaries written by Calvinists declare (e. g., Meyer, Expositor's Greek Testament, etc.). The Expositor's Greek Testament refers in substantiation of its reference of the verb to Baptism to such passages as Acts 22: 16; Col. 3: 11 f.; Eph. 5: 26 f.; 1 Pet. 3: 21. St. Paul here speaks of the Baptism of adults (such baptized persons at least being in the major- ity) , and yet he declares that also in their case Holy Baptism was an efficacious means of grace, a spiritual washing of regeneration. The next verb, to describe the change in the Corinthians, is: "You were sanctified," which Meyer here renders: "You became holy, from being unholy, as you were, before Baptism." 20 Cf. ExpositOT's Greek Testament, sub v.11. ST. PAUL'S USUS PRACTICUS OF HOLY BAPTISM 425 This is a logical sequence, since regeneration, which is by faith in the Gospel of Holy Baptism, also sanctifies. The divine act of conversio is followed at once by that of sanctificatio. The translation of Weymouth: "You have been consecrated," as also of other older and modern versions, misses the point which the Apostle here is trying to make when he contrasts the present holiness with the former unholiness of the Cor- inthians.21 The last verb is: "You were justified," that is: "You were declared righteous," or as Weymouth well renders it: "You have been acquitted." The three divine acts of regeneration, sanctification, and justification, of course, are simultaneous and therefore coincide. But by mentioning all three of them, and that in the emphatic order of the text: "God washed you, God made you holy, God declared you righteous," the Apostle shames the Corinthians for their deficit in sanctification after the Lord had done such great things for them. The three acts here mentioned are opera Dei ad extra, in which all three Persons of the Trinity concur. This again demonstrates how great was the work which God had wrought in the Corinthians. Their spiritual and moral change had taken place in the name of the Lord Jesus Christ, who is the Head of the Church, through the Holy Spirit, as the acting agent of man's con- version, whose operation, however, is always with the Father and the Son. This solemn reference to the Triune God thus emphasizes the greatness of God's saving work at Corinth, who in Holy Baptism had sanctified and justified them. But let us now study the Apostle's usus practicus of Holy Baptism in this passage. There is comfort here, of course, for St. Paul shows the matchless grace of God, active in the marvelous transformation of the Corinthian heathen. The God of love who wrought this spiritual renovation would cer- tainly not forsake them now, even after they had sinned so greatly. But the focal point here is the admonition of the Apostle. The Corinthians, in their toleration of impurity and of unrighteousness, which resulted in litigation and public offense, were certainly doing things which were not in agree- ment with their lofty status as Christians. St. Paul, therefore, desires them to think of their Baptism, with its regeneration, 21 Cf. also the R. S. V., which often follows Weymouth's misleading translations. 426 ST. PAUL'S USUS PRACTICUS OF HOLY BAPTISM sanctification, and justification, in short, with its gracious remission of sins. After having been cleansed, could they yet walk in sin, offend God, and imperil their salvation and that of others, by their ungodly conduct? Here indeed is much also for us to consider at this time when many regard sin so very lightly. 3. 1 COR. 12: 13 For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or freemen. As the Corinthians misused many other privileges which were theirs as Christian converts, so also the charismata which the Holy Ghost poured out upon them in a unique and abundant manner. Of no other church of that early time do we read of such a truly Pentecostal outpouring of Spirit- granted gifts as here at Corinth. These Spirit-given gifts, which were a part of the Pentecostal miracle and lasted as long as the Apostles were alive (though in the majority of churches they were not granted), did much to disrupt the church, since they caused envy among the vainglorious mem- bers, who desired especially those gifts that were outstanding and enhanced their personal prestige. In the chapter before us the Apostle shows the Corinthians, first, that true spiritual gifts are found only in genuine Christian converts; secondly, that they, despite their diversity, were all granted by the one Triune God; and thirdly, that just because of their very diversity they were to benefit the one body of Christ, His holy Church. The Apostle introduces this last point by show- ing that through Holy Baptism the Corinthian church mem- berswere baptized by the Holy Ghost into that one body, no matter of what nationality or what social standing they were. This is the punctum saliens in the passage, a very simple truth, but as so many other simple points, one of the greatest im- portance. There is no reason to translate the Greek words Ev EvL !n:vEv!lUn with "in one Spirit," as does the Roman Catholic New Testament and as do others, e. g., the Expositor's Greek Testament.22 Meyer's stronger rendering "by means of one Spirit," or Jamieson, Fausset, and Brown's "through," express the sense very well, for what the Apostle means to show is that the Holy Spirit, the Giver of all spiritual gifts, in a special 22 Cf. sub v. 13. ST. PAUL'S USUS PRACTICUS OF HOLY BAPTISM 427 sense (cf. the preceding verses), had united the Corinthians by Baptism into the one body of Christ, His holy Church. Jamieson, Fausset, and Brown's Commentary adds the words: "The designed effect of Baptism, which is realized when not frustrated by the unfaithfulness of man," which deserve con- sideration, since the grace of God, offered 'in and through the means of grace can be resisted. When the Apostle says: "We all were baptized," he, of course, has in mind only the true believers and not the mali or hypocritae in the congregation, just as we today, when ad- dressing our churches in sermons, do this in words which per- tain only to true believers, e. g., "Dearly Beloved in Christ Jesus," in Christian love putting the whole for the part. Wey- mouth's translation: "In fact, in one Spirit all of us - whether Jews or Greeks, slaves or free men-were baptized to form one body," is a helpful paraphrase of the words. However, the %ul YUQ here does not mean "in fact," but is better trans- lated with "for indeed," as the Expositor's Greek Testament has it. That the verb "we were baptized" here refers to Holy Baptism, is clear from its juxtaposition with Holy C9mmunion, of which the Apostle speaks immediately. Meyer is right when he says that the verb here should not be taken trop- ically, as many, whom he mentions, actually do, but that it means actual Baptism. The "one body," of course, is not the local congregation, but the Una Sancta, made up of all true be- lievers in Christ, or of God's elect saints, who are called from Jews and Greeks, slaves and free men, as God chooses them according to His voluntas beneplaciti. Here, then, the Apostle once more professes the efficacy of Holy Baptism as a means of grace. Baptism does something It makes us members of the one body of Christ, the cong1'egatio sanctorum. This it does through the Holy Ghost, who by the Gospel in Baptism works or strengthens faith in the baptized and thus makes us members of the Una Sancta. All this it does to the glory of God and the good of the Church of Christ. Through Baptism we have faith, and with faith, remission of sins; but through faith we also have spiritual gifts for service. While Holy Baptism thus comforts us, it also admonishes us; for, first, it reminds us of the one body into which we have been baptized, so that there should not be any schism or division in the eccIesia visibilis, but all members should work 428 ST. PAUL'S USUS PRACTICUS OF HOLY BAPTISM with all their might toward keeping or preserving the out- ward union of all baptized Christians by bringing the erring into the true unity of faith. In the second place, our Baptism reminds us of the valu- able service which we must render to God and His Church with the gifts which we have received, be they great or small, conspicuous or obscure. The one Baptism calls for unitedness in confession and in ministering, the one-talent Christian doing what he can; the two-talent believer doing more; the five- talent and the ten-talent Christians working still harder, keep- ing in mind that the more there is given them, the more also there will be asked of them. We certainly have every reason in the world to consider this important lesson in connection with our Baptism and to keep in mind this holy Sacrament to the end that we may become more truly one in faith and confession and serve one another with the gifts which God has given us. 4. GAL. 3: 26-27 For you all are children of God through faith in Christ Jesus; ~or all of you who were baptized into Christ clothed yourselves with Christ.28 While expounding the Apostle's meaningful passages in which he so masterfully applies Holy Baptism to all sorts of conditions of the Christian life by way of comfort and ad- monition, the exegete's fingers fairly itch to dig down more deeply into all the problems of context and text for the full elucidation of the sacred Scripture words. But this article is to interest our readers in the great subject which it treats, and not to depict to them all the details of isagogics and exegesis. Let us, therefore, consider St. Paul's usus practicus of Holy Baptism also of this passage. The Galatian problem was not like that of the Corinthian church. It was rather that of the antithesis between salvation by works or by faith, between salvation by the Law or by the Gospel. St. Paul's Epistle to the Galatians may fitly be called his "great Polemic" on behalf of salvation by grace through faith in Christ Jesus without the deeds of the Law. In the chapter from which our passage was taken, he shows his readers that the Law cannot save, for it only demands and '23 This translation follows partly the Roman Catholic, partly Wey- mouth's New Testament. ST. PAUL'S USUS PRACTICUS OF HOLY BAPTISM 4211 condemns. Abraham was saved by faith without the deeds of the Law, and all who with the patriarch believe in Christ as their Savior are his true children. The Law of Moses was indeed given to Israel four hundred and thirty years after the promise was made to Abraham concerning Christ, not, how- ever, to annul that promise, but to emphasize sin, until Christ should come. It was to serve as Israel's schoolmaster to bring it unto Christ that it might be justified by faith. But novy since Christ has come, as the Apostle argues triumphantly, we are no longer under the schoolmaster, the Law, "for [now] you all are children of God through faith in Christ Jesus; for all of you who were baptized into Christ, clothed yourselves with Christ." Such is this glorious text, considered in its context. The sudden change from the "we" in v. 25 to the abrupt "you" in v. 26 gives the Apostle's statement in vv. 22-25 a "more trenchant force" as applying to those whose spiritual difficulties he is now dealing with (cf. 1 Thess. 5: 5)." 24 The "all" (Jtuvn::r;) gives expression to the all-inclusive dynamic of faith: it saves all who believe, Jews as well as Greeks. All are children of God, as Abraham was a child of God by faith, who believe in Christ. And now comes the motivation: "For all of you who were baptized into Christ clothed yourselves with Christ." We need not repeat what we said before about the meaning of "to baptize into Christ," that is, into fellow- ship with Him, so that the baptized have participation in His righteousness. Goodspeed very nicely translates the phrase "into Christ" with "into union with Christ," which indeed is the sense of the phrase.25 To those who deny that Baptism is an efficacious means of grace it must sound very strange indeed that the Apostle now argues: "All of you who were baptized into Christ clothed yourselves with Christ." The meaning of the verb EV£bVcr(l(}'{}c: is "to clothe oneself," or, more simply, "to put on," SC., as a garment. Luther in his Commenta7'Y on Galatians, says very aptly: "To put on Christ may be understood in two ways, ac- cording to the Law and according to the Gospel. According to the Law, as in Rom. 13: 14: 'Put ye on the Lord Jesus 24 So the Pulpit Commentary. 25 Cf. The Complete Bible, Smith-Goodspeed. University of Chicago Press, Chicago, 1939. 430 ST. PAUL'S USUS PRACTICUS OF HOLY BAPTISM Christ,' ... means to follow the example of Christ. To put on Christ according to the Gospel means to clothe oneself with the righteousness, wisdom, power, life, and spirit of Christ. By nature we are clad in the garb of Adam. This garb Paul likes to call 'the old man.' Before we can become the children of God, this old man must be put off. . .. But God makes it simple. He clothes us with the righteousness of Christ by means of Baptism. . .. With this change of garments a new birth, a new life stirs in us. New affections toward God spring up in the heart. New determinations affect our will. All this is to put on Christ according to the Gospel." 26 Baptism thus is a means of grace by which we put on the garments of Christ's merits for our justification and salvation. Nor can it be in doubt as to how this is done, for when the Apostle says in the preceding verse: "You are children through faith in Christ Jesus" and brings this into close connection with Baptism, his meaning cannot be otherwise than that Baptism itself engenders such faith. It has been argued that while Scripture says: "We are born again of water and the Spirit"; and: "Baptism is a washing of regeneration," and the like, it never ascribes the creation of faith to Baptism. But certainly St. Paul does so here. In addition, when he says that through Baptism we put on Christ, that includes also faith as the means by which we put Him on.27 What a wonderful practical use of the Holy Baptism we, then, have in this passage! Baptism comforts us. In Baptism we put on Christ and all His merits. Weare children of God through the very faith which Baptism engenders. But here also we find earnest admonitions, for if what the Apostle has said is true, then we must not go back to the Ceremonial Laws of Moses to seek in them salvation. Nor must we trust in the works of the Moral Law to have salvation. The Law has nothing to do with our salvation. It cannot save us. Weare saved by faith alone, as this faith is engendered or strength- ened in us through Baptism. How greatly, therefore, St. Paul values Baptism, yet, not simply St. Paul, but the Holy Spirit who speaks through the inspired Apostle. 26 A CommenUlry on St. Paul's Epistle to the Galatians by Martin Luther. A new and abridged translation by Dr. Theodore Graebner. Zondervan Publishing House, Grand Rapids, Mich. 27 For Ev/lUEm'tm cf. the International Critical Commentary. Scrib- ner's, New York, 1920. The Epistle to the Galatians, sub 3:27. ST. PAUL'S USUS PRACTICUS OF HOLY BAPTISM 431 5. EPH.4:5 One Lord, one faith, one Baptism .... St. Paul's Epistle to the Ephesians contains, in its first part, the glorious doctrine of God's redemption through Christ Jesus and, in its second part, earnest admonitions to stead- fastness, prayerfulness, and vigilance in the Christian life.28 The special admonition of the Apostle which precedes our brief text aims at the preservation of the unity of the Spirit in the bond of peace (v. 3). Moffatt paraphrases the verse as follows: " ... zealous in love to preserve the unity of the Spirit by binding peace upon yourselves." 29 That makes good sense. The New Testament with Notes gives this simple, but comprehensive meaning of the verse: "Be united in affection and live in peace according to the leading of the Holy Spirit." 30 But the verse really says more than that. In the first place, the Authorized Version reading "endeavoring" only weakly translates the Greek (1:n:OVMSOV'tE;, which properly means "to give diligence to," "earnestly to strive." Luther's: "Seid fleissig" is better than the rendering of the King James Version. St. Paul does not say: "Exert yourselves to establish the unity of the Spirit," but: "Exert yourselves to preserve with watchful care what the Holy Spirit has already estab- lished. The genitive "of the Spirit (wu JtVEV!-tU'tOr;) is that of the originating cause.31 The unity which the Spirit has created, should be preserved by means of the bond of peace. Bengel pithily says: "That is love, for it is this by which peace is preserved (Col. 3: 14-15)." 32 Stoeckhardt writes: "Peace should be the bond which unites the members of the Church. Christians preserve among themselves peace only then when they exercise toward one another humility, kindness, long-suffering, patience. These are virtues of love and peace." 33 28 Cf. New Testament with Notes. Concordia Publishing House, St. Louis, Mo., sub Introduction to St. Paul's Epistle to the Ephesians. 29 The Bible. A New Translation by James Moffatt. Harper and Bros., New York, 1934. 30 Sub v.4. 31 So the Expositor's Greek Testament. 32 Dr. J. A. Bengel's Gnomon oder Zeiger des Neuen Testaments. Verlag von W. Paulus, 1854; sub v.3. 33 G. Stoeckhardt, Kommentar ueber den Brief Pauli an die Epheser. Concordia Publishing House, St. Louis, Mo., 1910, p.176. 432 ST. PAUL'S USUS PRACTICUS OF HOLY BAPTISM Very beautifully the Pulpit Commentary writes: "The unity of the Spirit is equivalent to the unity of which the Spirit IS the Author. In all in whom He works savingly (sic?), the Spirit produces a certain oneness in faith, in re- pentance, in knowledge, in their views of sin, grace, Christ, the world, etc. This oneness exists, and cannot but exist, even when Christians are not careful of it, but the manifesta- tion of it is lost; it seems to the world as if there is no such oneness. 'Many men, many minds,' says the world, when believers differ much and contend much and are at no pains to preserve and manifest the unity wrought by the Spirit. It is due to the Spirit as well as to the interests of the kingdom of God that the unity of the Spirit be maintained in the bond of peace." 34 The Pulpit Commentary is right when it includes in the unity of the Spirit also the unity of doctrine and con- fession, for that is the foremost fruit of the Holy Spirit, with- out which there can be no true unity among Christians. The interesting point about the Apostle's discussion of the Spirit is its motivation and unfolding in vv. 4 and 5. Weare concerned in this present article merely with the "one Bap- tism," of which the Apostle speaks in v. 5. There is but one Christian Baptism, by which the unity of the Spirit, of which the Apostle speaks, is both established and preserved. All true believers are one because of the unity of faith, by which they are members of the Una Sancta. By faith, engendered in Baptism, they are one body, one spiritual union in Christ, and have but one hope, namely, that of salvation in Christ, even as they serve only one Lord in the one true faith. This re- markable emphasis on the oneness of all believers in Christ by the Apostle is glorious, and it should so be understood and remembered by all Christians at all times. Christians should not depart from the one Lord and the one faith, but keep the unity of the Spirit in the bond of peace, because they have been regenerated and implanted into the one body of the Una Sancta by Holy Baptism. Baptism admonishes them to be true to the one Lord and one faith, but it exhorts them also to be eager to preserve the oneness which the Holy Ghost has established through the washing of regeneration. Holy Bap- tism thus has a far-reaching significance. It is of sublime importance; for as Christians have been made one in Christ 34 Sub Eph. 4: 3. ST. PAUL'S USUS PRACTICUS OF HOLY BAPTISM 433 by Holy Baptism, so also they should remain one in Him by always applying the power of their Baptism. If they do this, then all false doctrine, all wrangling, all envy and strife must cease. There will be peace and love. May God grant that we today may so use our Baptism to His glory and the good of His Church. 6. EPH. 5: 25-28 Husbands, love your wives, as Christ loved the Church and gave Himself for it; that He might sanctify it, having cleansed it with the washing of water by the Word; that He might present to Himself a glorious Church, not having spot or wrinkle or any such thing, but that it might be holy and without blemish. Even so husbands should love their wives as their own bodies. There is such sweet winsomeness in this often-quoted passage that it easily becomes a part of the Christian's daily spiritual nurture. The hortatory purpose of the passage is clear. The Apostle admonishes Christian husbands to love their wives; and the pattern of their love toward their wives is the supreme, perfect love of Christ, who so loved the Church that He gave Himself for it. There was nothing in the elect that made them worthy of this love. They were filthy and polluted by sin. But Christ died for them out of His great love, that He might sanctify His Church, after hav- ing cleansed it with the washing of water by the Word, so that on His glorious wedding day in eternity He might present to Himself a perfect Church without spot or wrinkle or any other imperfection, but a Church holy and without blemish. Just so, the Apostle says, should men love their wives. The question remains what does the Apostle mean by the phrase "with the washing of water by the Word"? The Pulpit Commentary writes: "There is no express allusion to Baptism, ,;