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D. Sacraments (In General)

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D. Sacraments (In General) D. Sacraments (in general) I. Sacraments are rites instituted by God that employ an “earthly, visible element” in connection with the word and that convey and certify grace to the recipient. 1. Scripture does not use the term “sacrament.” a) It uses the Greek word μυστήριον (27 times) to refer to something that needs to be revealed, but does not use it to denote the sacraments. 1) μυστήριον may refer to the gospel, in whole or in part. 1 Corinthians 2:7 We speak of God’s secret wisdom, a wisdom that has been hidden and that God destined for our glory before time began. 1 Corinthians 4:1 Men ought to regard us as servants of Christ and as those entrusted with the secret things of God. Ephesians 6:19 Pray also for me, that whenever I open my mouth, words may be given me so that I will fearlessly make known the mystery of the gospel. Colossians 1:26,27 [The word of God in its fullness], the mystery that has been kept hidden for ages and generations, but is now disclosed to the saints. 27 To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory. Colossians 2:2 My purpose is that they may be encouraged in heart and united in love, so that they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ. Colossians 4:3 Pray for us, too, that God may open a door for our message, so that we may proclaim the mystery of Christ, for which I am in chains. 2) μυστήριον is also used with reference to the working of Antichrist, to things that require and receive revelation and clarification in order to be understood (such as the meaning of parables), and to things that remain secrets. 2 Thessalonians 2:7 For the secret power of lawlessness is already at work; but the one who now holds it back will continue to do so till he is taken out of the way. _____ Matthew 13:11 He replied, “The knowledge of the secrets of the kingdom of heaven has been given to you, but not to them.” 161 Revelation 1:20 The mystery of the seven stars that you saw in my right hand and of the seven golden lampstands is this: The seven stars are the angels of the seven churches, and the seven lampstands are the seven churches. Revelation 17:5,7 This title was written on her forehead: MYSTERY BABYLON THE GREAT THE MOTHER OF PROSTITUTES AND OF THE ABOMINATIONS OF THE EARTH. 7 Then the angel said to me: “Why are you astonished? I will explain to you the mystery of the woman and of the beast she rides, which has the seven heads and ten horns.” 1 Corinthians 13:2 If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but have not love, I am nothing. 1 Corinthians 14:2 For anyone who speaks in a tongue does not speak to men but to God. Indeed, no one understands him; he utters mysteries with his spirit. Theological Dictionary of the New Testament: In sum, μυστήριον is a rare expression in the NT which betrays no relation to the mystery cults. Where there seem to be connections (e.g., in sacramental passages), the term is not used; where it is used, there are no such connections. In spite of certain analogies, there are thus serious objections against bringing Jesus or Paul under the category of the mystagogue (at μυστήριον). b) A factor in the church’s eventual use of the term was the Vulgate’s use of sacramentum as its usual translation for μυστήριον in the following passages. Ephesians 5:32 This is a profound mystery—but I am talking about Christ and the church. Ephesians 1:9 He made known to us the mystery of his will according to his good pleasure, which he purposed in Christ. Ephesians 3:3,9 . the mystery made known to me by revelation, as I have already written briefly. 9 to make plain to everyone the administration of this mystery, which for ages past was kept hidden in God, who created all things. 1 Timothy 3:16 Beyond all question, the mystery of godliness is great: He appeared in a body, was vindicated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up in glory. Colossians 1:27 To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory. c) The New Testament speaks of various customs and ceremonies. 162 1) Examples of these would be the imposition of hands and the bestowing of holy kisses. The laying on of hands: Acts 8:18 When Simon saw that the Spirit was given at the laying on of the apostles’ hands, he offered them money. Acts 13:3 After they had fasted and prayed, they placed their hands on them and sent them off. 1 Timothy 4:14 Do not neglect your gift, which was given you through a prophetic message when the body of elders laid their hands on you. 1 Timothy 5:22 Do not be hasty in the laying on of hands, and do not share in the sins of others. 2 Timothy 1:6 For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands. Mark 5:23 [Jairus] pleaded earnestly with him, “My little daughter is dying. Please come and put your hands on her so that she will be healed and live.” Compare with verse 41: He took her by the hand and said to her, “Talitha koum!” (which means, “Little girl, I say to you, get up!”) Acts 9:17 Then Ananias went to the house and entered it. Placing his hands on Saul, he said, “Brother Saul, the Lord—Jesus, who appeared to you on the road as you were coming here—has sent me so that you may see again and be filled with the Holy Spirit.” Compare with 10:44: While Peter was still speaking these words, the Holy Spirit came on all who heard the message. The use of a holy kiss: Romans 16:16 Greet one another with a holy kiss. All the churches of Christ send greetings. 1 Corinthians 16:20 All the brothers here send you greetings. Greet one another with a holy kiss. 2 Corinthians 13:12 Greet one another with a holy kiss. 1 Thessalonians 5:26 Greet all the brothers with a holy kiss. 1 Peter 5:14 Greet one another with a kiss of love. Peace to all of you who are in Christ. 2) Two rites, however, stand out from the rest, forming a class by themselves because of divine commands and promises attached to them. -a) One of these is baptism. 163 Matthew 28:19 Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit. Mark 16:16 Whoever believes and is baptized will be saved, but whoever does not believe will be condemned. Acts 2:38 Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit.” -b) The second is the Lord's Supper. Matthew 26:26-28 While they were eating, Jesus took bread, gave thanks and broke it, and gave it to his disciples, saying, “Take and eat; this is my body.” 27 Then he took the cup, gave thanks and offered it to them, saying, “Drink from it, all of you. 28 This is my blood of the covenant, which is poured out for many for the forgiveness of sins.” (See also Mark 14:22-24; Luke 22:19,20; and 1 Corinthians 11:23-25). -c) Yet Scripture nowhere designates these two rites by a common name. d) On the ecclesiatical use of the word sacramentum, consider the following. Quenstedt: The word “sacrament” is understood 1) in the most general way for anything incomprehensible, or hidden, or secret … (1 Tm 3:16; Eph 5:32; Col 1:26; Eph 3:3. Thus the fathers also called any mystery or any sacred doctrine that was not clear on the surface a sacrament, as the sacrament of the Trinity, of the incarnation, of faith. 2) “Sacrament” in a more restricted sense is used for any external symbol of a sacred or heavenly thing. Thus the seed, the grain, the pearl, etc. are “sacraments” or symbols of the kingdom of heaven (Mt 13:23,31,46). [Augustine in this sense calls the sign of the cross a sacrament.] 3) “Sacrament” is used in a very restricted sense, for a sacred, hidden, symbolic thing, which not only signifies but also at the same time confers the thing which it signifies, in which through an external and visible sign invisible benefits are graciously offered, conferred and guaranteed (cp. AC, XIII). (TDP, part IV, chap. III, sect. I, thesis III, p 73). Theological Dictionary of the New Testament (at μυστήριον): Since sacramentum is a technical term for the soldier’s oath, the question arises how it could become a translation of μυστήριον.
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