Gerhard on why we can have pure doctrine

From a forthcoming volume on interpreting scripture:

§ 26. “The very thing that the prophets and apostles set forth to their hearers is the same thing that they put into the Scriptures by God’s will. It is not something different,” says Irenaeus (Adversus haer., bk. 3, ch. 1). Therefore just as those who heard the prophets and apostles could perceive from their words what the will of God was and what the mind and thinking of the Holy Spirit was, so we too can read the prophetic and apostolic Scriptures and from their books perceive what the will of God is and what is the mind and thinking of the Holy Spirit. The act of preaching and the act of writing are external accidents that do not change the essence of a thing. Just as oral speaking is the expression [ἀπεικόνισμα] of the mind’s thoughts, so writing is the expression the words from one’s mouth. The philosopher [Aristotle] discusses this (περὶ ἑρμην., ch. 1): “Spoken words are symbols of the perceptions of one’s consciousness, and written words are symbols of spoken words.”

Petschely's Cantor Christianus: Because it sounds better in Latin

One of my "someday/maybe" projects now for a long time has been to compile as many Latin versions (original or translated) of hymns used by Lutherans into a volume that could be used on a Sunday morning alongside of Lutheran Service Book. There is no particular reason why one cannot be singing "Arx firma noster Deus est" while everyone else sings "A mighty fortress is our God" or "Ein feste Burg ist unser Gott."

I am relieved to know that my desire to do so is not unprecedented in Lutheranism. Enter Johann Gottfried Petschely, Cantor Christianus, i.e., Cantica Sacra ad quaeuis tempora, et ad quemuis animarum statum accommodata. Solisbaci: Lichtenthalerianis: 1754. ("The Christian Singer: Sacred songs arranged according to various seasons and various life-situations"). This lovely volume contains 916 octavo pages of hymns in Latin. Some are Latin hymns while others are metric translations of German hymns. The volume is arranged according to themes and the church year, much like modern Lutheran hymnals such as LSB, and contains two indexes--one German, the other Latin.

Of course Cantor Christianus does not stand alone. The author's preface credits and lists many other works along the same lines. Petschely claims that writings become clearer and more lucid the more they are expressed in other languages. Therefore where one may not pay as much attention to a vernacular (German) hymn, when rendered into Latin the original is elucidated for the poet and reader. After giving this and many other reasons for the value of his work, he then acknowledges that "some people will undoubtedly think that this way of singing in Latin is a joke, not suitable enough for those who pursue good literature" (4). These are usually the same people, he notes, that cannot appreciate the beauty of Latin, and besides, why should German Lutherans keep their treasure all to themselves when so many could benefit from these hymns who do not know German?

I offer here just one small sample known to us as "Now Thank We all Our God" (LSB 895). Interestingly enough, LSB places this in the "Harvest and Thanksgiving" section while Petschely lists it as a "post sermon hymn."

pp. 74-75
Post Concionem.
41.) Nun dancket alle GOtt, mit Herzen etc.
Nunc plausu manuum cordisque celebremus
DEVM, quem magnas res conficere uidemus
Nos qui ab utero et incunabulis
Ornatos maximis uult beneficiis!

2. Diuitiarum Fons nos laeta mente donet,
Et pace tempora Propitius coronet!
Nos sua gratia constanter protegat,
Et malis omnibus tandem eripiat!

3. Sit PATRI gloria perpetuo Rectori,
Eiusque FILIO et SANCTO SOLATORI,
TRIN-VNI NVMINI, cuius essentia
Est, fuit, et erit, in cuncta secula!

The Ordination of St. Timothy (Johann Gerhard)

Johann Gerhard discusses the call and ordination of St. Timothy in this selection from Theological Commonplaces: On the Ministry, Part One (St. Louis: Concordia, 2011), § 62, pp. 83-85. Gerhard is arguing against the Socinians, whom he calls "Photinians." They were a unitarian movement centered in southern Poland.
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§ 62. Schmaltzius makes the objection, Refut. D. Frantz., p. 376: “Instead of the observed and considered custom of the Old and New Testament churches being able to remind us that one by no means teaches, [and] that no one is able to take upon himself the duties of teaching others without a sending, much rather it can assure someone that it is not necessary for that to be observed perpetually, since custom and necessity are all but contrary.”

We respond. That perpetual practice of the church depends on divine ordinance and institution, as is obvious from the previously cited passages. Hence it should not be set against necessity. Therefore Augustine’s statement holds true here (De bapt. contra Donat., bk. 4, ch. 4): “Reason and truth must be preferred to custom; but if the truth supports custom, nothing should be retained more firmly.” One cannot say without great absurdity that custom and the necessity of a commandment are perpetually opposed to each other. Luke 2:[42] says that Christ’s parents went up to Jerusalem at the feast of the Passover “according to custom.” Yet they were doing this very thing under the necessity of a commandment (Exod. 23:17; Deut. 16:16).

Theophilus Nicolaides (Defens. tract. Socin. de ecclesia et missione ministr., ch. 1, p. 143) makes some specific objections to those passages. (1) He claims that “1 Tim. 4:14 speaks not about the teaching duty but about the grace of God that was in Timothy, that is, about the spiritual gifts which had come to him miraculously.”

We respond. We do not deny that χάρισμα properly means “spiritual gifts.” However, from this one cannot infer that the sending and ordination of Timothy cannot be deduced from this text, because those spiritual gifts had come to Timothy in the very call and ordination, which was being accomplished through the imposition of the hands of Paul and of the presbyters.

Nicolaides is forced to acknowledge this, now that the lightning of truth has convicted him. Therefore he adds: “The teaching office had come to Timothy through prophecy, that is, through the votes of the chief men in the church of Christ, with the imposition of the hands of the presbytery.” Therefore he makes a different objection and adds: “Even if it were conceded that Paul sent Timothy by the imposition of hands, what will he” (Miedzebozius) “make of this, responding that each and every one who enters the teaching office is sent by someone else? Yet an affirming conclusion from species to genus is not valid. At that time, Timothy could have been sent by Paul or even by other elders of the church, not because this was necessary for that office of teaching and because without a sending Timothy could not have taught others, but because at that time order and decency in the church required it.”

We respond. (a) The Photinians’ theorem is that those who are not bringing out a new and previously unheard-of doctrine have no need for a particular sending. It is correct to set the example of Timothy against this. He did not propose new doctrine in the church at Ephesus, of which he had been established as bishop, and yet he in particular had been sent and ordained to the ministry. In fact, Paul says explicitly about Titus: “This is why I left you in Crete, that you might appoint presbyters in every town” (Titus 1:5).

(b) Indeed, it is not always permissible to argue from species to genus. Yet one may proceed from an enumeration of all species to the genus, from a sufficient induction of all examples to a general rule, and from those things that are constituted in the same way and do not allow a contrary objection to a universal declaration. This is how Paul, in Romans 4, proves the free justification of faith from the examples of Abraham and David, because all the devout are justified in the same way as Abraham and David were justified, and no one can give a contrary example of people who were justified differently. The matter is constituted the same way in this question about the calling of ministers. As Timothy did not preach without a sending, so none of the patriarchs, prophets, apostles, and other teachers of the church preached without a sending. Consequently, from the example of Timothy it is correct to infer the general rule that no one should preach without a sending.

(c) Whatever sort of order and decency of the church once required Timothy’s sending, the same sort of order and decency of the church also today requires the sending of ministers. But now, that order was not arbitrary and indifferent [ἀδιάφορος] but was necessary by virtue of divine command, apostolic example, and the salvation of the church. Therefore such order still today requires the sending of ministers.

Nicolaides acknowledges this in part as he immediately adds: “It would have been excessively disgraceful in an already well-established commonwealth for there to be so great a confusion (ἀταξία) and for those things to be neglected that had to do with adorning it. So also today it would be indecent for those who are going to teach others to be established without a certain order and decency, because the assemblies have been established and there are elders in them.” What he adds in regard to the lack of a necessary and general regulation in this matter can be judged from the preceding.

(2) He says that 1 Tim. 5:22 “deals not with the ordination of ministers but with receiving a fallen sinner” (Defens., ch. 2, p. 177).

We respond. On the contrary, wherever in the history [Acts] and Epistles of the apostles there is mention of the imposition of hands, there is expressed there, for the most part, the ceremony that was usually used in the ordination and sending of ministers (Acts 6:6; 13:3; 1 Tim. 4:14; 2 Tim. 1:6). This ceremony was also used in conferring the miraculous gifts of the Holy Spirit (Acts 8:17) and in miracles (Acts 9:12; 19:6; 28:8). But nowhere do we read that the apostles used this ceremony in receiving fallen sinners. Therefore it is groundless for him to assert that this apostolic statement must be taken to mean such a reception. The words that follow, “Do not participate in the sins of others,” do not oppose our interpretation. These words, you see, either contain a particular command distinct from the previous one, or they give the cause why the ministry should be committed to no one quickly, namely, lest such a neophyte, without careful judgment and consideration, having been selected, should stir up disturbances in the church, the cause of which could be attributed partly to us. See Ambrose and all the ancients on this passage.
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Copyright (c) 2012 Concordia Publishing House. All rights reserved.

Valerius Herberger on St. Lucy

The Feast of St. Lucy, Virgin.

Veri Christiani, Luminaria mundi.
A heart that pleases God is a light of this world.

In the Name of the greatest, most noble Light of the World, Jesus Christ, who in the holy Gospel  from the lofty lampstand of His Cross, shines upon the whole Church, and so loves believing hearts that He shares His name with them, and not only calls them Children of Light, but "Lights of the World." — Most blessed with God the heavenly Father and the Holy Ghost in eternity. Amen.

Dear devout hearts, consider with diligence the beautiful words of the Lord Jesus from Matthew 5:14–16. Ye are the light of the world. A city that is set on a hill cannot be hidden. Neither do men light a candle, and put it under a bushel, but on a lampstand; and it gives light to all who are in the house. Let your light so shine before men that they may see your good works and glorify your Father in heaven.

Lucy in German means an illuminatress, or a child of the light, as our Savior calls all His Christians, John 12:36; Luke 16:8. For she knew the great Light of the World, Jesus Christ, John 1:4; 8:12, and to His glory let the light of her faith shine before men by the beautiful rays of Christian virtue, according to the instruction of the Lord Christ, Matt. 5:16. For this reason I have undertaken to expound these words of the Lord Jesus. Wherefore let us briefly (1) summarize the words of Christ, and hear how He describes His sincere Christians, and then (2) consider how St. Lucy's faith and life agreed with what the Lord Jesus says.

O Lord, send Your Light and Your truth, that they may lead me and bring me to Your holy hill, and to Your habitation. Ps. 43:3.

…

Part II.

We are given a beautiful example in St. Lucy, who was also a light of the world. For she carried the Light of the world, the Lord Jesus, on the lampstand of her faith, and to His glory shone with beautiful rays of virtue as a light in the world

She was constantly asking her wealthy mother to do good to the poor. Her mother said, Wait till I kick the bucket, then you can give everything away. Then good Lucy said, Dear Mother, Da dum vivis, "Give while you live; then God will pay you back. For what you give when you die you give by necessity, only because you cannot take it with you. Otherwise you just leave it there." This is a good rule for those who always talk and prattle about what they will bequeath after their death and never get to it. Behold how her faith burns with beautiful rays of love for her poorer brothers and sisters in Christ!

When the wreath of her virginity was threatened to be taken by force, she said, Si inviolatam me violabis, castitas mihi duplicabitur ad coronam; non enim inquinatur corpus, nisi de consensu mentis, " 'If you violate me who am inviolate, I will gain a twofold crown for my chastity; for the body will not be defiled unless there is consent.' — But that shall never happen with my will."

When she was ordered to make offerings to false gods and to adhere to the older form of worship, she said, "I am assured what is the best, oldest, and most beautiful form of worship, a pure and spotless worship of God the Father, to wit, visiting widows and orphans in their affliction and keeping oneself unstained by the world." These words are found in James 1:27. Behold how her love for God's Word shone forth. How closely she must have listened to the sermon! Then the judge said, "Enough of this foolish talk, I pray you. Tell it to those who lack wisdom. I will abide by the counsel of those who rule the Roman empire." Then Lucy said, "Listen well, then. You shall abide by the counsel of those who rule the empire on earth, and shall I not abide by the counsel of the Most High who rules in heaven? John 6:29; Matt. 3:17; 17:5. You fear rulers, and shall I not fear God? You refuse to anger worldly powers, and shall I anger God? You delight to please princes, and shall I not delight to please God? Do what you cannot avoid; I will do what I know shall profit me for ever. Behold how her Christian heart shone forth!

Therefore God wrought great wonders in her: She could not be moved from her place. God protected her virginity as He did that of Susanna. She could not be burned, like the three confessors, Dan. 3:18. The ancient God was living yet. She could not be executed by the sword before she had been given the most worthy Supper. For the LORD does what the God-fearing desire, Ps. 145:19. The heathen said, "These are very tricks of sorcery. But she said, "Not at all. Rather, they are true and miraculous proofs of My Savior Jesus Christ's power."

There was also a famous Lady Lucy at the time of the cruel emperor Diocletian. She was treacherously exposed as a Christian by her own son, and was delivered over to death. No doubt she saw what Christ, Luke 12:51ff.… God grant all pious hearts patience who must still mourn such things today. Amen.

(From Valerius Herberger, Evangelische Hertz-Postille; translation © 2012 Matthew Carver.)

Johannes Schrader's Formular-Buch (Vol. 1)

Friedrich Lochner, discussing the chanting of the lessons in the divine service (Der Hauptgottesdienst, 1895)  says:

The manner of liturgical recitation of the pericopes was followed throughout in Saxony, as also in Pomerania, the Mark, and part of Lower Saxony; in another part of Lower Saxony, and in Austria, it was left free whether the pericopes were to be spoken or sung, while in other areas, speaking was only permitted if the pastor did not have a sufficient gift for singing. And so it remained for some time. Thus Johann Schrader, in his Formular-Buch (1621) bears witness that it was still “in use in larger cities” and that in Magdeburg some years before, a book had been printed in folio “in which all the Epistles and Gospels were set to notation.”

Thus Johannes Schrader is an interesting witness to the continuation of liturgical practice in the era of Lutheran Orthodoxy. With this in mind, I offer here a brief survey of his aforementioned Formular-Buch, using the 1670 edition (5th edition).


OVERVIEW

The title indicates the purpose and function of the Formulary: "All Manner of Christian Expressions and Ceremonies Which a Minister May Employ in the Execution of His Office; with particular care that hardly the most insignificant requirement of the minstry should slip through and not be included . . . by Johannes Schraderus Aegelensis, Pastor of Alvensleben in the Archbishopric of Magdeburg, and Poet Laureate.

In the preface to those preachers committed to the unaltered Augsburg Confession, the author appeals to scripture (Rom. 12, Jer. 48) to exhort ministers to careful diligence in their office, warning that they will be called to account (Ezek. 33). Many, he notes, are very lazy and neglect their sheep out of greed, seeking only temporal sustenance. Many others do not know how to come to their aid with salutary teaching, consolation, and reminders, or assist the ill quid pro quo like an inexperienced physician, or put the same kind of bandage on every kind of wound. Though he is weak and cannot himself boast of any greater ability in this regard, the author hopes by God's help to fulfill his office faithfully and not to eat his bread with sin. As St. Paul admonishes in 2 Tim. 1, formam tene sanorum verborum, Keep the form of sound words. He has not simply babbled whatever came to mind, but having meditated on scripture and church agendas as well as Luther's hymnal, Catechism, and other authors, the author compiled this book for cases of need from various formulas of absolution, consolation, prayer, and similar required acts of the ministry, intending its use only for private circles. After being encouraged by friends, he decided to share it for the good of his neighbors in the ministry as well, and have it published. In the process it increased greatly, and the little Absolution book became much longer than he had originally meant. The power of the keys is an important part of the holy ministry, and is very encouraging in private absolution (as held in the Lutheran churches) when a father confessor can relate to his sheep and call them by name according to his opportunity (John 10), and bring old and new treasures out of his treasury and not always wander with the same thread. For this reason he has gathered together a great variety of formulas and examples of Absolution, not only for his own parishioners, but also for those doesn't know, and not only for chief festivals, but for every Sunday of the year. IF a faithful minister would simply look through this book for fifteen minutes before hearing penitents confess in church, or making visitations to the sick, he will usually find something of service, and perhaps that he had not thought of before. So pastors, both young and seasoned veterans, should read this book with the author's best intentions in mind, and without a feeling of duress or compulsion; and older, learned pastors should not think that the author hereby prescribes anything for them, but he counts them rather as his teachers, and commends all to the Lord's grace and protection. The signature is dated 1619.


OUTLINE -
VOLUME ONE.

I. Protestation. Admonish penitents to three things:
  A. True repentance and sorrow for sin.
  B. Faith in Christ the Mediator.
  C. New obedience and Christian life. * The author notes: "And though Master Sophisticus and Brother Envious, whose tricks have long been known, wrinkle their nose at this and try to accuse me of teaching three parts in penitence, I protest and explain that I call for the third, namely, newness of life, as a fruit of true repentance and conversion, not as a part in itself, as can be seen from the First Formula and others.
II. Quotes and prayers on hearing confession.
III. First Formula of Absolution for General Cases.
  A. Longer examples.
  B. Shorter examples (from Luther's SC and various Church Agendas and Orders).
IV. Second Formula: for appropriate persons on certain feasts.
  A. Formulas for festivals: Christmas, Circumcision, Epiphany, etc., also useable for other days.
  B. Formulae "imperfectae": formulas for non-festival Sundays (Advent I to Trinity XXVI)
V. Third Formula: special cases.
  A. For various sacred and profane callings, the sick, widows, mothers, etc.
    1. Many are given in Latin first, followed by a German version.
 B. Formulae "imperfectae": merchants, laborers, soldiers, sailors, heralds, condemned to death, etc.
VI. Fourth Formula: public absolution.
  A. Formulas for groups from church orders.
  B. Formulas for those doing public repentance.
  C. Formulas for excommunication from church orders, etc., long and brief.
  D. Formulas for receiving the excommunicated.


VOLUMES TWO & THREE

 Volume Two deals with prayer, the celebration of the Sacrament, churching of new mothers, catechesis, the coupling of spouses, ordination and investiture of new preachers, and burials. Appended are two indices for psalms on various feasts and Sundays. Volume Three contains formulas for use with the sick, dying, afflicted, and all in tribulation, pregnant women in travail, for dealing with a stillbirth or birth of a physically handicapped child, for widows and orphans, for those driven to misery, or having suffered by fire or water, for the melancholy and depressed, for those bodily possessed, and for criminals condemned to death. These will be looked at more closely in a future post.

Herberger on the Exaltation of the Cross (Sept. 14)

Crucis Jesu Exaltatio, Firma Cordis Consolatio

The Exaltation of Jesus’ Cross is the Devout Heart’s Sure Comfort.

In the name of our Savior and Redeemer Jesus Christ, who on the tree of the Holy Cross was lifted up between heaven and earth, that we in body and soul might be lifted up from earth into heaven on the Last Day,—forever Blessed and Adored with God the heavenly Father and the Holy Ghost. Amen.

Heraclius bearing the cross to Jerusalem.

DEVOUT HEARTS! This day in the Calendar is called Exaltatio Crucis, or Exaltation or Lifting Up of the Cross. This feast is older than the year 980 [?380], and has a very noteworthy origin, wherefore I will provide a brief report of it. But that it may be done with much benefit, let us join together and pray from the heart: “O LORD, be merciful unto me, and raise me up” (Ps. 41:11).

Hear the appointed Gospel from the John 12:31–32: “The Lord Jesus said, Now judgment comes upon the world, now the prince of this world shall be cast out,  And I, when I am lifted up from the earth, will draw them all to Myself.”

(You will find these same words, along with the remainder of this chapter,  explicated in the first part of Stoppel-Postille, pp. 529ff.)

Devout hearts! In the days of Emperor Phocas, Christians had a horrible foe in the person of Chosroës, the heathen king of Persia. In the year of Christ 615 he made war on the Promised Land and took many Christians captive. The heathen bought from his soldiers and savagely murdered some 90,000 Christians. He took away with him also Zacharias, the bishop of Jerusalem, as well as the wood of Christ’s cross, which in those days Christians did not worship but rather held in great honor, as it were ancient token of His monument; for children of good upbringing commonly have a special fondness for the things of their ancestors. Now then, after Heraclius became Emperor in Phocas’ stead, he sent envoys to Persia exhorting Chosroës to peace. The arrogant king mockingly answered, “I will give you no peace until you renounce your crucified God and with me worship the sun.” Heraclius set out with great force to save Christendom, and God granted him several fortunate battles, but Chosroës was ever too powerful for him. Hear, then, by what wonder God saved His people: God struck Chosroës with a manner of blindness, such that he stirred strife between his children (whereas it is the way of wise parents to direct all their thoughts toward preserving concord among their children). Having two sons, he had it put down in his testament that the younger should inherit the crown, at which the elder was sorely vexed. Wherefore he, taking both father and brother captive, caused the latter to be hacked to pieces before his father’s eyes; howbeit his father he had kept in a pit, fed on bread and water, made a sport of the courtiers, and at last shot with arrows. Behold, no man was strong enough for the contest, wherefore the devil’s kingdom had to be divided and work its own ruin. The new king, Siroës, became a good friend of Christians, and returned all the prisoners, including the Bishop Zacharias, as well as the Holy Cross, which had been taken away by his father twelve years earlier. Heraclius came with great splendor to Constantinople, bearing the cross of Jesus in his imperial hands as he rode to the gate on his victor’s car. After two years, being of a mind that the Cross of Christ belonged not in Constantinople, he arose with a great multitude of people and brought the Cross with the priest Zacharias to Jerusalem. On the 14th of September, then, laying aside his imperial regalia, he carried the Cross of Christ on his shoulders, entering barefoot into the gate, and so put the whole matter right again. Thereupon there was great merriness, for God had bestowed peace on the land, and had restored to the Christians of Jerusalem their faithful minister, and because the Cross of Christ had come to its place. With one accord they approached the Emperor, beseeching him at once to establish a memorial of this great benefit. And so this festival was ordained in Christendom in the year of Christ 629. This is a certain and noteworthy account which our forefathers were very pleased to write down.

We see from this, firstly, that it is no new thing in our day that Christians fall into trouble and distress; we are not the first, neither shall we be the last. So do not despair: Sanguine fundata est ecclesia, etc. In blood the Holy Church was founded, etc.

Secondly, there was never any advantage gained by pious Christians being attacked. It is not good to jest with the name of Christ; it did Chosroës as much good as grass does a dog. With the Lutheran religion it goes: “Noli me tangere, Touch me not,” as Stephen Bathory, king of Poland, said. Yea, so says the psalm: Nolite tangere Christos meos, Touch not Mine anointed ones [Ps. 105:15; cf. 1 Chron. 16:22]. Dr. Luther sings, “They yet have won no (or at least, very little) gain” [“Ein feste Burg ist unser Gott,” st. 4, l. 8]. In our day, while our enemies clean out our purse, God is able to provide (for we should have henceforth learned more to put aside the Gospel at our own expense), but as soon as they deal too roughly, and take our conscience captive, and seek to drink our blood, then they will knock the floor out from under them and, like Chosroës, get themselves a bloody head.

Thirdly, behold what wondrous ways God takes when He wills to help. Here one devil was made to gobble up the other so that the Christians might have peace. When we do not know which way is out and which way in, God takes His own way and does it better than we could conceive.

Fourthly, we also see what uncanny means God employs when He wishes to punish. Chosroës was slain by his own son, even as Sennacherib was murdered by his own children [2 Kings 19:37; Is. 37:38]. Whether Siroës was just or unjust cannot be disputed here at length, but God’s just punishment must be acknowledged: what Chosroës did not merit from his children he merited from poor Christians. Therefore the ancient theologians say: Actio saepe est injustissima, et passio tamen justissima, The foregoing deed is often utterly wicked, but God’s punishment of the wicked is justly free from blame. In Wittenberg, a thief once said to the chaplain, Master Fröschel, “I say, is it just for a man to hang another?” Whereat the good Master quickly replied, “I say, is it just for you to have stolen so much?” So in this case, too, it was not patently unjust for the son to have murdered his brother and father, but the latter was unjust in murdering so many innocent Christians. God paid him back with the same coin, and gave him a full measure, pressed down, shaken together, and running over into his bosom [Luke 6:38]. Seldom is one so severe that he is not met with one severer still.

Fifthly, we learn how becoming it is for God’s gracious works to be remembered with care, as David says in Psalm 103:2ff. These Christians were all of one accord that God’s great benefits should not be forgotten. It was one year ago this day that a storm struck our great city church and ground certain of its rafters into so much sawdust and toothpicks, and yet it was not damaged by the fire. For this and other benefits were are duly grateful. Alas, how the other matters of the church have cracked since that time! It has often seemed as if Chosroës were about to take away Christ’s cross from us. God be praised, who has sustained us, and may he make His old faithfulness new unto us every moment.

Now because the Emperor Heraclius not only lifted up the Cross of Christ in his imperial hands but also in his heart (for had he not highly esteemed in his heart the Cross and death of Christ, he would no doubt have been content with this outward exaltation of the Cross; the work of his hands is a clear window to his heart), therefore our dear forefathers allowed these words to stand in the place of the Gospel. For the Lord Jesus said plainly that He would be lifted up from the earth on His cross. But because they are beautiful words, it would be an eternal shame if they were not familiar to us. For this reason let me direct my words and your thoughts to two points:

1. For what reason the Lord Jesus had to be lifted up and exalted on the cross, and how the exaltation of His cross helps us.
2. How all godly hearts lift up and exalt the Cross of Christ, and how it will help them…

(V. Herberger, Evangelische Hertz-Postille… [Leipzig, 1721] vol. 2, pp. 323–325; translation copyright © 2012 Matthew Carver.)

Friedrich Balduin, Commentary on the Pauline Epistles (1655)

Friedrich Balduin's Commentary on the Pauline Epistles (first published in 1655) is a major 17th-century Lutheran commentary on St. Paul's epistles. This volume covers Romans through Galatians. For each chapter of Paul’s epistles, Balduin gives the following sections:

* Summary and general outline.
* The text in Greek and Latin.
* Analysis and explanation.
* Paraphrase.
* Questions that arise from the text, with their answers. (These seem to address apparent contradictions.)
* Theological aphorisms.

Here are the questions from 2 Cor. 3: