Stoeckhardt-Schade Roemerbrief 

Transcription Project – Chapters 9-16

This transcription project has been undertaken to produce digital text from Edward W. Schade’s 1951 handwritten English translation of George Stoeckhardt’s German Commentar über den Brief Pauli an die Römer.  This would complete the partial transcription done by Otto F. Stahlke for only chapters 1 through 8 and published in 1984 by Concordia Theological Seminary Press.  

Commentary on Romans (Schade handwritten translation)   –  –  Archive.org  – WorldCat

Commentar über den Brief Pauli an die Römer  (G. Stöckhardt)  –  Archive.org   –  WorldCat

Romans (Stahlke’s transcription of Schade’s 1951, chapters 1-8)  –  Archive.org   –  WorldCat

Project was started by BackToLuther on 2017-04-02. Last update: 2017-04-21.

Codes used:

~~~~ = Greek text  – which needs to be replaced with the proper exact text

πππππ = Greek text in red from OCR needing to be replaced with the proper exact text

πππππ = Greek text, underlined, signifies correct Biblical Greek text matching Stoeckhardt’s original book

*****  = Hebrew text  – which needs to be replaced with the proper exact text

Colored bold text = uncertain translated words from Schade’s original handwritten work.

[hole1], [hole2], [hole3] = indicates the position on the handwritten page - for ease of navigation

Holes are on lines 2, 16, and 30; there are 34 lines on the lined sheets.  Line numbers can be used to navigate through each page of the source during this project  – lines 1 - 34.

abcde = all Latin language text in italics, by my convention; Stahlke (1984) used underlining 

PDF of pp. 415-429 w/ Greek-Hebrew OCR here.

= = = = = = = = = = = = = = = = = = = = = = = = = = =

[314 Schade] [415 GS]

Chapter 9

9:1-13 Israel after the Flesh and Israel of the Correct Nature.

[Greek text taken from here]

1 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,

1 Ἀλήθειαν λέγω ἐν Χριστῷ οὐ ψεύδομαι συμμαρτυρούσης μοι τῆς συνειδήσεώς μου ἐν πνεύματι ἁγίῳ

2 That I have great heaviness and continual sorrow in my heart.

2 ὅτι λύπη μοί ἐστιν μεγάλη καὶ ἀδιάλειπτος ὀδύνη τῇ καρδίᾳ μου

3 For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:

3 ηὐχόμην γὰρ ἀνάθεμα εἶναι αὐτὸς ἐγὼ ἀπὸ τοῦ Χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα

4 Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;

4 οἵτινές εἰσιν Ἰσραηλῖται ὧν ἡ υἱοθεσία καὶ ἡ δόξα καὶ αἱ διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι  

5 Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

5 ὧν οἱ πατέρες καὶ ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα· ὁ ὢν ἐπὶ πάντων θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας ἀμήν

6 Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:

6 Οὐχ οἷον δὲ ὅτι ἐκπέπτωκεν ὁ λόγος τοῦ θεοῦ οὐ γὰρ πάντες οἱ ἐξ Ἰσραήλ οὗτοι Ἰσραήλ·

7 Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.

7 οὐδ ὅτι εἰσὶν σπέρμα Ἀβραάμ πάντες τέκνα ἀλλ' Ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα

8 That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.

8 τοῦτ' ἔστιν οὐ τὰ τέκνα τῆς σαρκὸς ταῦτα τέκνα τοῦ θεοῦ ἀλλὰ τὰ τέκνα τῆς ἐπαγγελίας λογίζεται εἰς σπέρμα

9 For this is the word of promise, At this time will I come, and Sara shall have a son.

9 ἐπαγγελίας γὰρ ὁ λόγος οὗτος Κατὰ τὸν καιρὸν τοῦτον ἐλεύσομαι καὶ ἔσται τῇ Σάρρᾳ υἱός

10 And not only this; but when Rebecca also had conceived by one, even by our father Isaac;

10 οὐ μόνον δέ ἀλλὰ καὶ Ῥεβέκκα ἐξ ἑνὸς κοίτην ἔχουσα Ἰσαὰκ τοῦ πατρὸς ἡμῶν·

11 (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)

11 μήπω γὰρ γεννηθέντων μηδὲ πραξάντων τι ἀγαθὸν ἢ κακόν, ἵνα ἡ κατ' ἐκλογὴν τοῦ θεοῦ πρόθεσις μένῃ οὐκ ἐξ ἔργων ἀλλ' ἐκ τοῦ καλοῦντος

12 It was said unto her, The elder shall serve the younger.

12 ἐρρήθη αὐτῇ ὅτι Ὁ μείζων δουλεύσει τῷ ἐλάσσονι

13 As it is written, Jacob have I loved, but Esau have I hated.

13 καθὼς γέγραπται Τὸν Ἰακὼβ ἠγάπησα τὸν δὲ Ἠσαῦ ἐμίσησα

[416 GS]

The discourse of the Apostle begins anew, after he had presented the content of his Gospel from every side.  What he would now say he introduces with the assertion: Ἀλήθειαν λέγω ἐν Χριστῷ.  That does not mean: I swear by Christ. For αλήθειαν λέγω is not the same as όμνύειν, and έ'ν τινι for itself alone is not like πρός τίνος, πρός &εοΰ,, a form of an oath.  We translate with Luther: “Ich sage die Wahrheit in Christ” (“I say the truth in Christ”).  Paul attests that he speaks the truth, and certainly in Christ, in his communion with Christ, so that he thereby confirms his communion with Christ, not only as an honorable man, but he speaks the truth as a Christian and a servant of Christ, as every Christian confirms his relationship to Christ, his Christian faith with everything that he says and does.  That excludes


[315 Schade]

that he lies, οὐ ψεύδομαι, with that which he would now state.  But moreover, in order to confirm his assertion, he [hole1] still appeals to the testimony of the conscience, although it is really understood of itself that everything that a Christian speaks and does as a Christian stand in harmony with his conscience.  He writes: συμμαρτυρουσης μοι της συνειδησεως μου, “indem mir Zeugnis gibt mein Gewissen” (“my conscience also bearing me witness”). I.e. take μοι not in the sense of “mit mir,” but only in the sense of “mir”, and σνμμαρτυρέΐν as a strengthened ~~~~~~~~~.  For my conscience only gives witness to me myself, how it stands with me, not to another person.  Certainly there is also an erring conscience.  But Paul is conscious that his conscience is here ruled by the Holy Ghost, who dwells in his heart, therefore the testimony of his conscience in this case is completely reliable.  Thus he continues: ~~ ~~~~~~~~ ~~~~.  What he so holy and faithfully asserts is that he “grosse Traurigkeit und unablässigen Schmerz in seinem Herzen habe” (“that I have great heaviness and continual sorrow in my heart”) .   V. 2   What continually sorrows and troubles him is made known in the following words: ηὐχόμην γὰρ ἀνάθεμα εἶναι αὐτὸς ἐγὼ ἀπὸ τοῦ Χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα.  “Denn ich wünschte selbst verbannt zu sein von Christo für mein Brüder, meine Verwandten nach dem Fleisch” (“For I could wish that myself were accursed from Christ for my brethren my kinsmen according to the flesh”).  Paul’s brethren and kinsmen according [417 GS] to the flesh, the [hole2] Jews, are ἀνάθεμα.  This expression has the same sense here as in Gal. 1:8-9; 1 Cor. 16:22; means the same as the Hebrew ***, “Bann” (ban), “Fluch” (curse), and certainly concretely “verbannt” (accursed), dedicated and fallen to the wrath and curse of God.  It is modified by ἀπὸ τοῦ Χριστοῦ, “von Christo weg” (“from Christ”).  The Jews are under the ban of God, because they are locked [ausgeschlossen] out from Christ and the salvation in Christ.  It pains and annoys the Apostle that his own people are excluded from the salvation which also in this Letter he had praised, which he had recommended to Jews and Gentiles.  And that entered his heart so deeply that he wished himself to be accursed and condemned from Christ for, in the place of, his brethren according to the flesh.  The imperfect ηὐχόμην is the same imperfect which is found in conditional sentences which establish an impossible condition.   The bare imperfect is stronger than if ~~ stood with it. Gal. 4:20.  See Winer, para. 42, 2: Vellum ego, si fieri posset..  If it were practicable, Paul would deposit his own salvation in order to save his brethren from condemnation.  He would wish that which he expresses here if the wish were possible of fulfillment, if that what he wished were possible and thus the wish would be valid.  I could wish, were the thing allowable, possible, or proper.” Hodge.  He does not express his wish directly, “assertorisch”, for a Christian keeps himself with his wishes and prayers within the realm of possibility, within the bounds drawn [hole3] by God.  But that is the earnest thought of his heart, that, in case it would be possible, he would be prepared on his part to purchase the deliverance of his brethren with his own like, with his own salvation.  And thereby he indeed proves an unbelievable strength, depth, and ardor of love to his people, which far surpasses the usual measure of sympathy.  Bengel: Non capit hoc anima von valde provect.  De mensura amoris in Mose et Paulo non facile est existimare.  Eum enim modulus ratiocinationum nostrarum 


[316 Schade]

non capit: sicut heroum bellicorum animos non capit parvulus.  Like Paul here, Moses had expressed a similar wish, when he stood before God on Sinai after the transgression of Israel and said to God: [hole1] “Yet now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, out of thy book which thou hast written.” Exod. 32:32.  When Moses spoke thus, he was in the good confidence that God would forgive this people, in whom there were already signs of repentance to be noted, and did not consider that this thing would really happen, for which he asked God, to strike his name out of the Book of Life. [418 GS]  These latter words were a strengthening of his petition, and an expression of his holy, impetuous urgency of love.  In the first sentences of the new section the new theme, which now should be amplified is carried forth very significantly.  The Apostle would now speak of Israel and the severe fate which had befallen Israel.  After he had concluded his real presentation of doctrine, he follows with an amplification of historical content.

And now in vv. 4-5 …

[406 Schade] line 24 (referenced in F. Pieper Christian Dogmatics 3, p. 529 n. 53a, Christliche Dogmatik 3, p. 595 n. 1804)

Only with this interpretation of the words ********** ******** does the *** ****, which is placed at the head, explain itself.  This is mostly taken by the defenders of the opposite opinion as a designation of time, in the sense of *** ****.  When Meyer, Weiss and others translate and explain: “and so, nämlich nachdem das ******* *** ****** eingegangen sein wird,” and take the condition as a chronological order, then this explanation also runs into an “und sodann”, and in that case”.  Against this Otto correctly remarks: “Schweighäuser says in l.c. **** is