After his speech before the German nation at Worms, Luther remained in Worms for eight days. The Emperor gave a speech to the Diet, written by his own hand, in which he vowed like his ancestors to be a faithful son of the church. He would move against Luther and all who supported him. The estates (the noble rulers of all the German territories and representatives of the free cities) pledged to support the Emperor, but requested a chance to try one more time to change the reformers mind. The efforts were sincere, but since they did not promise Luther a hearing to be decided by Scripture a sound reason alone, it did not succeed. Yet the time was not wasted.
While the Emperor and papal ambassador Aleander drafted a edict to sanction Luther and his friends, in effect an arrest warrant and warrant to seize their property, plans were being made by the court of Electoral Saxony to carry Luther away to safety. The elector approved the plan, but did not want to be told the details of the effort. Luther and his close friends, including Amsdorf, were quietly informed of the initiative, but the details were not provided. The idea was to have Luther drop out of sight quietly as to both protect him and to avoid upsetting the Emperor. Instructions were sent ahead to the Warden of the Castle Wartburg, overlooking the city of Eisenach, where Luther attending elementary school.
Philip of Hesse issued a safe conduct through his territory to Luther and his party. Elector Frederick provided 40 Gulden to finance the trip and arranged a farewell dinner. On 26 April, Luther left Worms to travel home to Wittenberg via Hesse and his boyhood region, where he intended to visit relatives. The imperial herald accompanied them as far as Hesse, where Luther gratefully dismissed him, stating he felt safe for the balance of the trip. In fact, they were reducing the number of people who would be able to identify his “captors,” escorts from the Saxon army really.
On the 3rd of May, Luther preached in Eisenach. He left more of his friends there, taking only Amsdorf and a few others to go on to Möhra, where his relatives lived. On May 4th, on their way back from his relatives, a force “attacked” Luther’s party. Some ran away, the few attendants and driver not aware of the plan held at crossbow point. Luther was hustled out of the cart, Amsdorf making a show of cursing and protesting the treatment. Luther was forced to run alongside the horses until they were out of sight. He was then provided a horse and the party proceeded with detours to throw of possible pursuit to Wartburg Castle, where Luther was kept safe for ten months.
Grace, mercy, and peace be to you from God our Father and our Lord and Savior Jesus Christ. Amen.
Yesterday the church not only celebrated Good Shepherd Sunday but she also remembered the Evangelist Mark. Mark’s story is one of a wayward sheep who was ultimately brought home, if we follow Church tradition. He was the rich man who came to Jesus asking the Lord what he must do to inherit eternal life. The sheep heard the voice of the Good Shepherd but wanted to show himself to be able to guide himself to the final destination. Jesus recited the 2nd table of the Law to him, all those commands that can be summed up as love your neighbor as yourself. The man replies, “I have done all these since my youth.” Jesus looked at him, loved him, and said to him, “You lack one thing; go, sell all that you have and give to the poor, and you will have treasure in heaven; and come follow me.” The sheep went away sad, disheartened and sorrowful because he had great possessions.
The sheep went away from the Good Shepherd sad that day. The hook of the shepherd was used ever so gently to correct the sheep, but the sheep refused correction. “How difficult it is for anyone to enter the kingdom of God! With man it is impossible!” But the voice of the Good Shepherd kept echoing in his head, and the sheep knew it to be something he needed to hear, much like the prodigal son finally came to his senses. Mark didn’t go too far on his own but still stayed on the fringe. We also know Church tradition also holds that it was Mark who was around Jesus on the night of his betrayal ran away naked into the night. All the sheep were scattered that night as the Shepherd was struck.
But like a sheep, when the way of missionary work got tough, Mark left their way. Sometimes for a sheep the grass looks greener elsewhere or at least the way seems easier and more pleasant. Mark fit that category of a sheep that needed continued correction and exhortation. And also, us. Jesus fulfilled the Law, yes, but He did not abolish it. He still speaks His Law ultimately in love that we repent and confess our sins and follow Him. The Law is still good for us to hear because we need to be reminded that we fail to love our neighbor as ourselves, and that we too have our pet gods that we hide away, gods we don’t even know we have until Jesus’ word calls us out. “Go and sell everything you have. Give to the poor.” Wealth and possessions, those were Mark’s god for a time. A more pleasant and easier life. That was Mark’s god at a later time. We have the same issues, when one idol falls, we are quick to pick up another. Perhaps for us it is the government who promises to take care of us until they don’t. Then it’s the money because we have that as well. Maybe its our family. We jump from idol to idol. We are sheep that have heard the Good Shepherd’s voice but need gentle correction again and again. This is not a one-time deal. Jesus continues to teach us and lead us that He is our God and we His people. And the best part of it is that He promises not to forsake us through it all. For He came and fulfilled all that we could not. He loved his neighbors perfectly for you and for me. He loved you by laying down his life for you.
We are the sheep for whom He came to lay down His life. Mark is the man Christ loved. He is a man of many for whom Christ died. And He speaks forgiveness to Mark and to you as well. He finds you in the pit of your sin and pulls you out of it. He brings you to repentance and faith in Him and leads you home.
Mark is a remarkable man in the New Testament, a good picture of our ourselves. He walked with Paul for a time and then again later after their reconciliation, and He also listened to and worked with Peter. It was from this time that Mark wrote the Gospel that bears his name. He put down on paper the words which Peter spoke for all the world to know. Perhaps His Gospel is meant when Paul calls for the parchments when he asks for Mark to be sent to him. We will never know. But we do know what Mark wrote he wrote that all would come know Jesus as he knew Him: This is the Gospel of Jesus Christ, the Son of God. Mark does not call him the Good Shepherd but you can see the image work well in Mark. Mark tells us that Jesus looked upon him with love, and we know Christ went out of His way to bring him into His pen of the Church. Christ our Lord has done the same for us. He came and sought us out and speaks in love to us now calling us to follow Him. His Words endure forever and His way is the only way that leads to everlasting life.
Let us give thanks to our Lord who has sought his oft wayward sheep and led them home. May we rejoice in the fact that our Lord continues to do the same for us now and keeps us steadfast in His Word and Way by giving us His Word and His Sacraments by which our faith may be strengthened along the way, firmly believing that by His provision and work at the cross, where He laid down his life, we will be saved.
In the Name of the Father and of the Son and of the Holy Spirit. Amen.
Rev. Jacob Hercamp St. Peter’s Lutheran Church La Grange, MO
Dear saints, when I was growing up, the part of the summer I looked forward to the most was often the yearly church camp. These camps were fun. I had a great time. I made and strengthened friendships there. And while I look back on these camps with mostly fond memories, there is a part of them that I now would rather not have taken part in. It was normal for the final night of the camp to reach an emotional climax. A “mountaintop experience.” The singing, skits, speakers, or whatever entertainment was brought in was to make you feel spiritually uplifted. Make you never want this moment to go away.
But it always did. You left the venue that night, went back to your cabins full of emotional happiness, perhaps even joy. But the reality quickly sets in that you now need to pack. You still must try to sleep that night. You still must go home tomorrow. You tried to keep this fleeting and emotional high going, but you couldn’t. You would get home and, despite your desire to be more dedicated and more studious of your Bible, things just went back to normal.
Now, normal isn’t necessarily a bad thing. Our Gospel lesson this morning finds the disciples near the climax of their week. Indeed, near the climax of their time of following Jesus before his crucifixion. We’ve briefly discussed it in the past few weeks: the disciples have witnessed the Triumphal Entry. They’ve seen Jesus clear the Temple. Heard Him boldly preach. And now they find themselves in the Upper Room. In fact, chapters 13 through 17 of the Gospel according to St. John takes place during the time Jesus institutes his Holy Supper. This is where we are in this morning’s text. We will stay here for the rest of the Easter season.
Jesus has or is about to take the Passover meal and show the disciples exactly what it was pointing to. They are on the pinnacle of the mountain top experience. But Jesus knows what is about to happen. He knows that this joy will soon be replaced not with normal life, but with great fear and trepidation. And so, he continues to prepare them: “A little while, and you will see me no longer; and again a little while, and you will see me.”
Understandably, the disciples want this and other things said in the Upper Room explained. But they don’t ask Jesus to do it. They talk amongst themselves. And so, Jesus interjects. “Is this what you are asking yourselves, what I meant by saying, ‘A little while and you will not see me, and again a little while and you will see me’? Truly, truly, I say to you, you will weep and lament, but the world will rejoice. You will be sorrowful, but your sorrow will turn into joy.”
Jesus continues to speak and explain, but in my mind’s eye I can see and faces of the disciples drop and be covered with confusion and fear. Despite having been told multiple times that Jesus would die on the cross, this still surprises them. Despite hearing about the glory of the Son of Man coming, it never connects with them what exactly that means. Our Lord knows that he is about to be “lifted up from the earth” and “will draw all people” to himself.
And in doing so, he will also die. In a little while, Jesus will be put into a tomb. The disciples will not see him. They will weep and lament. While they do, the world will rejoice. Yet after a little while, they will see Jesus again. Then their sorrow will turn to joy. Of course, this is exactly what happens.
We have seen this through the first half of our Easter season. So far, with the disciples, we have rejoiced in Christ’s resurrection. Have heard the peace that He brings. Heard what it means for Jesus to be our Good Shepherd. The disciples have revived their mountaintop experience. Jesus is risen. He comes to be among them. But the words of Jesus in this morning’s text are still applicable. For in a little while, they will see Jesus no more. At least, not in the way they are accustomed to seeing Him.
The church is in the midst of its own mountaintop experience. Congregations that have the resources really go all out this time of year. Big choirs. Brass, percussion, wind, and stringed instruments alongside the organ. More complex hymns with beautiful descants from large and loud pipe organs. It is beautiful and glorious. Ear candy, if you will. But I’ll admit that as much as I love all of it, it starts to wear on me before it is over. Where the Easter acclimation is said many times a service, this is about the time the enthusiastic response begins to get a little softer and a little less enthusiastic.
Yes, we are still full of joy. We are still in awe of what our Lord did for us. But like that new toy you get as a child, even your favorite new toy, it doesn’t stay new for long. Subconsciously and perhaps even unwillingly, you find yourself returning to the way it was. And I suppose this shouldn’t surprise us. There are the forty days of Lent with six or seven extra services. We’re about twenty days into Easter, and in some places that comes even more extra services. And for some, the three weeks of pre-Lent preparation makes for a long season. Let’s face it: we’re kinda tired. And we’re gearing up for the second half of the church year. Waiting for the Holy Spirit to descend at Pentecost.
Yet there are still things to occur before we get there. “A little while, and you will see me no longer; and again a little while, and you will see me.” Jesus was speaking about his crucifixion. Yet he is also speaking of what comes after. He does not stay with the disciples in his exalted form. He still will return to his Father in heaven. Indeed, he must. If he does not, the promised Helper will not come!
So, we turn our attention the next few weeks to the coming Ascension of our Lord and the approaching Day of Pentecost. And as we do, we journey further from the mountain top. We see things going ‘back to normal.’ At least as normal can be these days. We also see what it means to weep and lament. For trial and tribulation will soon descend upon Christ’s church. We read about it in the book of Acts. We hear the testimony of the early Church. It continues through the Middle Ages and Reformation. Even today the church weeps, laments, and is sorrowful. And through it, the world rejoices.
Churches all over the world are attacked. They are deemed ‘unessential’ and have their services shut down by police even while they are taking place. Bills travel through government to classify our Biblical believes, given to us by the Word made flesh Himself, as bigoted and discriminatory. We continually weep at the disregard for human life and how many people, born and unborn, are cruelly killed or maimed in the name of love or equality. And we mourn for those claiming to be Christian who rejoice and celebrate these activities.
As we look around and see darkness becoming more and more powerful, we weep and have sorrow. We hurt when we see people we know and love being swept up into false doctrine and even unbelief. We lament at the actions the world takes to harm and destroy one another in the name of love and choice. The world cheers and calls Christians all sorts of vile names and attempts to dehumanize us just as they dehumanize others whom they don’t deem worthy of life or protection.
Yet every day we are closer to the day that our sorrow will turn to joy. Every day we get closer to the day when we will see Jesus face to face. So, we can look around and take heart. Yes, churches are firebombed. Yes, Christians are targeted for death. Targeted to have their livelihoods destroyed. Yet even when steeples crumble and fall around us, we can look at the smoke and ruins and declare with the prophet Jeremiah, who looks around at the destroyed city of Jerusalem and says, “The steadfast love of the Lord never ceases; his mercies never come to anend; they are new every morning; great is your faithfulness.”
Our Psalm this morning declares,“Shout for joy to God, all the earth. Sing the glory of his name; give to him glorious praise!” and, “Bless our God, O peoples; let the sound of his praise be heard, who has kept our soul among the living and has not let our feet slip.”
Even with all the horrible things going on around us, we proclaim that the Lord’s steadfast love does not cease. His mercy never comes to an end. It is because, though he is not visibly present with us in body, he is present with us even now. He has sent the Holy Ghost to dwell within us. We have sung, and will again sing, of the gifts he gives us in our baptism. About how he is present with us physically in his Holy Supper. The Supper where he gives us the Food that we need. And how He is with us even now in His Word.
With these gifts, He sustains us while we wait for Him to keep His promise that we will see Him in a little while. When a woman is giving birth, she has sorrow because her hour has come, but when she has delivered the baby, she no longer remembers the anguish, for joy that a human being has been born into the world. So also you have sorrow now, but I will see you again and your hearts will rejoice, and no one will take your joy from you.”
As a result of the Fall, a woman goes through a tremendous amount of pain and sorrow to give birth. But when she receives her newborn baby in her arms, seeing the face of her healthy, beautiful, and probably screaming baby, all the pain and struggle is forgotten. She no longer cares about all that. She doesn’t worry about the pain and the physical danger she was in. For her child is born and is with her. She rejoices despite the pain and trouble.
Likewise, no matter what trials and tribulations we go through, no matter how much we suffer, it will all be forgotten. Even what we willingly bring upon ourselves. This is a season of pure joy. And even though our Gospel is dripping with sorrow and impending separation, this will all be turned to joy. Remember that the disciples witness Jesus’ Ascension and return in joy. Joy that is also yours. Joy because, though we do not see our Lord during our pilgrimage, we know when we will see Him: At the end of our pilgrimage. At our blessed death. When all sorrow will be forgotten, and eternal joy will reign for before us will stand our Savior. In a little while, He shall be seen. Praise be to Christ. Amen.
Rev. Brent Keller Peace Lutheran Church Alcester, SD
Alleluia! Christ is risen! He is risen indeed, Alleluia!
Grace, mercy, and peace be to you from God our Father and the Lord and Savior Jesus Christ. Amen.
If you have not done so take a long hard look at the bulletin cover. Note what you see. You see a man leading a sheep. The shepherd is not driving the sheep, but leading it.
Note also the sheep. Look at the sheep’s head, attentive to the way of the shepherd. Following closely in tow. Note finally the staff. It is the tool by which the shepherd helps the sheep stay on his way if the sheep goes astray. But this staff is not just any staff, and this shepherd is not just any shepherd, but this is the shepherd who laid down his life for his sheep on a cross. The way that this Shepherd goes is through death and into life forevermore.
The depiction of the Good Shepherd has been the toil of many a sacred artist in the past two millennia and many thanks to Abby for drawing this one for us. It conveys the point of the Good Shepherd. We would do well to enjoy the arts particularly sacred art more. For it teaches the faith far better than many sermons. This is why Luther desired that the Small Catechism have woodcut prints of the various episodes of the Bible. It taught the Faith, and if nothing else, enhanced the learning of those who thumbed through the pages. So, it is with the depictions of Christ our Good Shepherd.
What kind of Shepherd does this? One who is committed and united to his sheep. By the Incarnation, the Son of God is effectively yoked to humanity forevermore. You might have seen another picture of the Good Shepherd with the Lord Jesus carrying a lamb draped over His neck. That imagery should not be missed. Does it not look like a yoke? Does it not look like a stole that a pastor wears these days? That the sheep is Christ’s responsibility from this time forth and forevermore? Just as it is the responsibility of the Pastor to feed the sheep of Christ’s flock with only the true and pure doctrine of Christ. This is why pastors are called pastors in the first place. The word literally means shepherd in Latin.
In our own depiction of the Good Shepherd, the sheep follows in His path. The path of the Good Shepherd is good for the sheep. But we sheep may not always think so. How often have you questioned what was going on in your life? How often have you wanted that thing or way of life which you did not have? How often has it seemed that the grass (another way to talk about daily bread) you are getting is not as green as you think it ought to be? Is there grass greener elsewhere? Perhaps you have said this under your breath, “Does this Shepherd know what He’s doing? If He’s such a good shepherd, why does it seem that the wolves are always after me? Why is His way hard? Maybe I should shove off on my own.” Repent.
Our Good Shepherd is not without an instrument of discipline when He must deal with sin. He carries His hook. He speaks His Law. He puts to death and yet brings to life. He has wounded, and yet promises to heal. The prophet Isaiah talks of God’s work in two senses. One sense is alien to Him: the work of His Law, which brings punishment upon the law breaker. The other is the work of His character which is Love: you know that as the Gospel that declares to you forgiveness for the sake of the Good Shepherd. Your Shepherd does not beat the sheep, but He certainly brings punishment to bear when it is needed to save His sheep from utter destruction. Think of what He allowed the nation of Israel to go through in the Old Testament. He threw them out of the Promised Land. They were rightfully punished for their rebellion against His Way. We, too, have been rightfully punished in various ways for our sins of straying from the Way of our Good Shepherd and disregarding His voice. We confess that we deserve both temporal and eternal punishment when we confess our sins. But ultimately, the God’s Law serves His blessed Gospel. God’s Law condemns everyone. You have not lived up to the demands of the Lord. We all like sheep, have gone astray. All going his own way rather than the way of the Lord. His ultimate work is to save you. And if He must bring the sheep to nothing in order for the sheep to be saved, He will do that because it is for the ultimate and eternal good of His sheep.
The Lord our God has done what He said He would do. He has done everything for the ultimate good of the sheep. The Son came becoming the Lamb to be the shepherd who would lay down his life for His sheep. He did not send a hire hand, but He came down to get his own dirty in finding and securing His flock! He would be the means by which the sheep would be saved. He went to the cross for all His wayward sheep, ever last one of them. And He forgives all our sins against Him and His Father.
You have the promise in those waters that you are united to your Good Shepherd now and forevermore. It is a promise to be believed. For there is nothing in our reason or strength that will make sense of the promise Jesus makes to us here. Our minds and reason are fallen. Our reason says Baptism is our work and profession faith, but God’s Word says the exact opposite. It is God who is working to bring faith and salvation to light. Which will you believe? The Word of God or your reason? Are we listening to the voice of the Good Shepherd or something else?
Baptism and forgiveness of sins is a promise to be heard again and again because we sheep are pretty hard of hearing, and we are stubborn things who easily forget and go our own way. Jesus is your Good Shepherd and He has laid down his life for you, that you be safe with him forever, sins forgiven. Now He leads you to the sheep fold, the house for all the sheep. You listen to His voice for you are here where He promises to be in flesh and blood for you to forgive your sins. You are following Him just like the picture on our bulletin. Trust and believe in what He has spoken and done for you in laying down his life, and believe how He now delivers that victory to you in Baptism and the Lord’s Supper.
Look again at your bulletin, you know where the Lord leads His sheep. He leads his sheep to His home. David in the 23rd Psalm does a masterful job in conveying himself to be a sheep and the Lord his shepherd in the first 3 verses but in verses 4-6 David no longer uses the 3rd personal singular pronoun He to speak of the Lord. Instead, David switches to a second person singular, “You.” You are with me. Your rod and staff they comfort me. You prepare a table… Ah yes, the Shepherd is leading His flock to the table. A table in the presence of my enemies, but these are enemies who have been defeated by the Good Shepherd and can cause no more harm. They are no match for our Good Shepherd. The flock will rejoice in the goodness of their Shepherd who has laid down His life for the sheep only to take it up again. And they will rejoice at hearing His voice. “Take and eat, this is my body given for you. Take and drink this is the New Testament in my blood shed for you.” The Living Body and Blood of your Shepherd, you receive. What promises to believe and what a blessing to have our spirits restored by such food from Heaven. It is His life to give, and He now gives it to you, that you might live forever in his presence in His House Forever. And truly your cup does overflow. By this we know Love, that he laid down his life for us.
In the Name of the Father and of the Son and of the Holy Spirit. Amen.
Rev. Jacob Hercamp St. Peter’s Lutheran Church La Grange, MO
Now that the Resurrection of our Lord has passed, the Body of Christ, turns her attention to her Lord’s ascension and His promise that “it is for your benefit that I go away.” It is an audacious promise for the disciples to belief because what is better than having Jesus “present” with them? How is it better for Jesus to go away? It makes no sense to our human minds. What if I told you our Risen Lord Jesus is more present with us now after His ascension than He was while He walked on Earth during His Ministry?
Christ hears our prayers and all the prayers of the saints around the world with His own human ears. So also, now that He has ascended, He can be at every altar in His body where the Sacrament of the Altar is being celebrated. And this, my friends, is better for us. He, as the God Man, ascended to the right hand of God so that He could be with His Church in a way far more beneficial than merely sitting on a throne somewhere in Jerusalem. Hence, why we hear the words of Luke as the apostles leave the mountain. They were rejoicing, for they knew Christ had not left them, but rather was with them forever (Luke 24:52–53, cf. Matthew 28:20). They firmly believed that wherever they gathered together in the name of Jesus and according to His commands, there Jesus was with them physically in flesh and blood for the forgiveness of sins and salvation. The Church has repeated those commands more often than any other words of Christ a in remembrance of Him. They are “Take, eat” and “Take, drink.”
Let us give thanks to our Lord Jesus Christ, who came in the flesh, died, and rose in the flesh also ascended in the flesh. He does it all for our benefit that He may be with His whole church on Earth in His flesh and blood for our forgiveness and eternal salvation.
Rev. Jacob Hercamp St. Peter’s Lutheran Church La Grange, MO
In an earlier post, I suggested the top three bibles in my mind: English Standard Version (ESV), New King James Version (NKJV), and Orthodox Study Bible (OSB). As promised, here’s more discussion of the OSB.
I keep the OSB handy for its Old Testament (OT) translation. I do love to struggle with the Greek, but a solid English translation is invaluable. The OSB provides me a solid English translation of the Greek OT.
Now, you’ll be asking, isn’t the OT written in Hebrew and Aramaic? Yes, it is. But, the Old Testament is also available to us in an ancient translation into Greek, which predates the time of Christ by a few hundred years. The Septuagint (LXX) is that Greek translation. The LXX is useful for us in understanding the use of language between Hebrew/Aramaic and a non-native tongue to clearly communicate the word of God.
Our ESV is exclusively translated from the Hebrew/Aramaic OT and the Greek New Testament. The OSB provides us a single volume translated from the Greek OT and the Greek NT. In fact, the NT translation is the NKJV without alteration. The OT translation is a fresh translation of the LXX into English from 2008. The Orthodox churches in the US instead about accomplishing this task because the LXX is the version of the OT used in the Orthodox Church.
It seems as though St. Paul, the Apostles, the Evangelists, and Jesus quote from the LXX into the NT. So, it stands to reason that it is worthwhile for us to familiarize ourselves with some of that text also. Here are a few examples.
“‘Behold, the Virgin shall conceive and bear a son, and they shall call his name Immanuel’ (which means God with us).” Matthew 1:23 (ESV) Matthew quotes Isaiah 7:14, which reads: “Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel.” Isaiah 7:14 (ESV). Or, from the LXX: “Therefore the Lord himself will give you a sign: behold, the Virgin shall conceive and bear a Son, and you shall call His name Immanuel.” Isaiah 7:14 (OSB)
These are quite similar in English. This is a key point for our confidence in our English translations. The Hebrew is not 100% clear in the Hebrew that a “virgin shall conceive.” But, the Hebrews who translated Isaiah into Greek used a Greek word , which makes it much more certain that “virgin” is the correct translation.
In another case, we find Matthew quoting Isaiah again. “For this is he who was spoken of by the prophet Isaiah when he said, ‘the voice of one crying in the wilderness: prepare the way of the Lord; Make his paths straight.’” Matthew 3:3 (ESV) Isaiah reads: “A voice cries: “In the wilderness prepare the way of the Lord; Make straight in the desert a highway for our God.” Isaiah 5:3 (ESV) But, in the LXX, we find: “The voice of one crying in the wilderness: “Prepare the way of the Lord; Make straight the paths of our God.” Isaiah 5:3 (OSB)
The LXX in this case more closely resembles what we find in the New Testament. That should not make us question the Hebrew by any means. But rather, it should give us greater confidence that the ideas being communicated in translation are accurate.
The study notes in the OSB are a mixed bag. We differ theologically from our brothers and sisters in the Orthodox Church on a few significant points like chrismation and prayer to the saints. But, the translation is excellent.
The introduction to this version does a reasonable job of explaining some variations in chapter and verse numbers you’ll encounter. The OSB also contains the apocrypha as it is translated from the LXX, which does too. There are quite a few useful study options opened up by our possession of an OSB. Also, the collection of Christian art (icons) in the OSB is beautiful.
“So shall my word be, whatever proceeds from my mouth. It shall not return until it accomplishes whatever I will do, and I shall prosper your ways and my commandments. – Isaiah 55:11 (OSB)
Rev. Jason M. Kaspar Mt. Calvary Lutheran Church & Preschool La Grange, TX
In the first post for this series on the Nicene Creed, I tried to give a very brief sketch of the historical landscape and context out of which the Nicene Creed came. The Church was not perfect by any stretch of the imagination, and heretical teachings concerning the Trinity were being espoused, particularly, against the Person of the Son. If you are looking at the sheer numbers of the words written for each article, the 2nd article has nearly doubled when compared to the Apostles’ Creed (130 – 71).
So when we compare the first article of Nicene Creed to the Apostles’ Creed there is very few differences. Nothing in the substance has changed, but now in Nicene Creed, the authors took great pains to explain that EVERYTHING, all things visible and even the invisible, were made by God the Father Almighty. If the Apostles’ Creed did not already make it clear saying God the Father Almighty was maker of heaven and earth, the Nicene Creed makes the claim of God being the Creator all visible and invisible air tight.
You also should note the opening phrase, I believe in One God. This takes us all the way back to the words of Deuteronomy 6:4. The Nicene Creed confesses the truth of the Triune Monotheistic God. Another way to put is how the Athanasian Creed says it, “We worship one God in Trinity and Trinity in Unity.”
In the later Athanasian Creed the first article concerning creation did not even need to be addressed because of how sufficiently the Nicene Creed deals with it. But we must also take a moment and appreciate that the Nicene Creed does not paint itself in a corner to say that God the Father Almighty was the only Person working in creation. In the second article, we confess in line with Scripture that the Son also was active in creation, when we confess “by whom all things were made.” Also in the third article we confess in line with Scripture that the Holy Spirit is the giver of life. Creation then is a Trinitarian act in and of itself. All Three Persons work in concert with one another to create all things visible and invisible.
Rev. Jacob Hercamp St. Peter’s Lutheran Church La Grange, MO
In the past few days and weeks, I have been pondering a specific topic. I have been thinking about where society has gone and how quickly it fell. We see the symptoms of sin all around us, but still sixty years ago there was a common morality amongst the majority of people. What happened?
I believe we can go look back at when people stopped believing Scripture to be God’s Word and see that as the moment in which society began to fall apart. Now fewer and fewer people hold to the premise that the Bible is the Word of God.
In the modern era, the first questions were about the miracles that Jesus did, or the miracles presented in the Bible in general. Did Jesus really feed the 5000? How did Jesus heal leprosy? And what about Jonah? Jesus’ rose from the dead? Many of these things were said to be mythological and not in fact the truth. Rudolph Bultmann led the charge in the 1930s and 40s. This is somewhat reminiscent of Thomas Jefferson and his bible. Jefferson cut out any miracle that occurred because he was unable to rationalize it. For Bultmann and Jefferson before him they still saw the words of Jesus as somewhat authoritative and something to give moral guidance.
However, there was a problem. For as much as they desired to “find” the words of Jesus in the midst of the miracles and build those up, they were undercutting the foundation of the faith! Those who followed them not only continued to question and deny the miracles spoken of in the Bible, but now the very words of Jesus were also in question. Are they really Jesus’ words? And who really is Jesus? And why should his words matter to us when it comes to morality?
This my friends is where we find ourselves now. For the decades and many more years of doubting and denying the Bible to be God’s Word, and Jesus Christ being the Son of God in the Flesh, we now are in a time where the very ground of our common morality has receded. If people deny that their existence comes about because of creating and sustaining God, there is no authority higher than themselves by which to be governed. If that’s the case then there is no morality, except for “do what is right in your own eyes.” Hence why abortion is seen as a right to be granted at all costs, and marriage can be between two men, two women, or in some states, multiple persons. Of course, these are two of the big hot button issues, but it’s also the reason for no fault divorce too.
What is extremely saddening is that there are churches who deny Scripture as God’s Word and follow the world in this push for personal morality. When we fail to believe that the Bible is God’s Word, we will ultimately not believe a single piece of it including the very point that each person is made in the image of God and thus is deserving of dignity and love. Hence why we have so many divisions. In this sinful day and age only certain lives appear to matter because of our sinful and stubborn hearts.
What do we do? First, we all ought to repent and confess of our sins of failing to trust in the words of our Lord. Then, be forgiven by the Lord Jesus Christ who did indeed die and rise from the dead, and live in that reality and see our neighbors as those for whom Christ died and rose for as well. Let’s get back to trusting that the words and deeds of Jesus as presented in the Bible are true. Let’s get back to knowing Jesus as He confesses Himself to be: The very Son of the Father. Let us read the Bible as it is: God’s Word. The sooner we do the better it is for all lives.
Rev. Jacob Hercamp St. Peter’s Lutheran Church La Grange, MO
Alleluia! Christ is risen! He is risen indeed! Alleluia!
Grace, mercy and peace be unto you from God our Father and our Lord and Jesus Christ. Amen.
In St. Peter’s epistle, we hear about the precious, priceless gift, the inheritance of salvation. And that we are to endure through the sufferings that come our way, for by the sufferings that are placed upon us in, God tests our faith, refines and strengthens it. And Peter continues along those lines today in our reading.
The Epistle Lesson for the third Sunday of Easter in the three-year lectionary, series A, sets up in a chiastic structure hinging on the Resurrection of Jesus. Peter exhorts us first to serve the Lord with fear. This is a call to the first commandment. “You shall have no other gods. What does this mean? I should fear, love, and trust in God above all things.” This call to conduct ourselves in the fear of the Lord is good and right because we know what has taken place. We who have heard the good news of the Gospel of Jesus Christ have no excuse, as it were. We should lay hold of it and keep it precious. So, Peter rehearses the Gospel for us here again.
Notice, it is the Gospel that motivates true fear, love and trust in the blessed Trinity. It is the Gospel which motivates us and to actually do good works in love for our neighbors. Sure, the Law can scare us into submission and order, but it is only through the Gospel which we desire and willingly do what the Law of God commands. By the Gospel we see the Law as God’s will for his creatures. This is what is called the 3rd use of the Law. In this use, the Law is seen as a guide for the way we are to live. And how does the Law become something that which we desire to do? Peter tells us, by knowing the Gospel. But not just knowing it but knowing it as it is preached. Knowing that the Gospel of Jesus is for you and then living in the truth of the Gospel.
You were born of perishable seed, says Peter a little later in the reading. Perishable means you have an expiration date. Because of the fall of Adam and Eve, our parents, we have been exposed to sin and death. We are now inclined to sin and do things which are against the will of the Lord. We are inclined to chase after other gods, and set them up as our idols. We are inclined to forget our neighbor and only care about ourselves. And we will die because the wages of sin is death. All flesh is like grass and all its glory like the flower of grass. The grass withers and the flower falls. Human futility abounds. We are unable to stop sicknesses from ravaging our bodies. Oh we might think we have found a cure for one thing or another, and by God’s grace perhaps we have in some cases, but then something else comes. Crops fail. By the sweat of our brow we will eat our bread. Nothing comes easily, but we will toil in the earth to carve out our lives. We act violently against one another via words and actions. And at some point we too will wither and fade away, expire.
But Let us remember what Peter says, “you were ransomed by the blood of Jesus!” You know the full story for you have heard the Gospel preached to you. Do not forget it, for the Gospel preached for you is life giving. You were ransomed away from these futile ways! You have been brought of the ways of death and into the ways of life. You are set free! And this is again the gift which is far more precious than gold or silver. For if gold or silver could have been used to make our problem of sinfulness go away, what good would Jesus coming in the flesh be? But your salvation cost much more, and required an imperishable payment: the very physical body and blood of Jesus Christ, God in the flesh on the cross. Given as a ransom for you. What love the Lord has for us. Hear the words from a favorite hymn of mine 544. Oh love how deep, how broad how high, beyond all thought and fantasy, that God the Son of God should take our mortal form for mortal’s sake.
And at Easter Christ was raised from the dead. “True God He first from death has burst! (LSB 483, stanza 2)” Alleluia! Christ is risen! He is risen indeed! Alleluia! And his death is death’s undoing. Jesus’ death not like a grass withering and fading away. Instead it was the brilliant plan of salvation. Isaiah 53 says that the suffering servant Christ, who is our ransom, grew up like a young plant. He appeared weak in the eyes of the world and Satan yet it was by his death at the cross that death’s grips on all humanity came to an end. Since Christ was sinless, death had no claim on him, and likewise death has no claim on you who have been brought into the body of Christ Jesus through the waters of holy baptism. “And yours shall be like victory over death and grave.”
So you are set free, ransomed from the futile ways, ransomed from sin and death by the Lord Jesus Christ who came in flesh and blood to die and redeem you. And this gospel is what is preached to you. This Gospel is for you. That you live now a life of faith and hope in the holy Trinity, who has worked your salvation, loving God and neighbor.
No longer are you mere perishable seed, but have been born again by the living and abiding word of God that comes to you in the Sacrament of Holy Baptism. Oh sure our flesh is still broken and futile and will ultimately fail us and succumb to death in this life. But by the preaching of the Gospel of Jesus Christ you have the imperishable seed planted within you. You are given the imperishable life won for you by Christ. And this life begins in the water and the word being poured over you, when you were made a temple of the holy Spirit, who took up residence within you and gave you new life. A new life that is obedient to the exhortation that Peter spoke at the beginning of our reading. By the Spirit, we actually desire and want to obey the commandments of God. We then do fear, love, and trust in God above all things and love our brothers and sisters as ourselves all because of the Gospel of Jesus Christ, who ransomed us from death and gave us life that is imperishable just as he is imperishable.
What comfort then that Christ Jesus through Peter gives to us this day! Christ’s blood sets us free from sin and death, and Christ’s resurrection and everlasting life is made ours by the preaching of this Gospel to us that we might live according to the Gospel of Christ now and always, trusting in God, who raised Christ from the dead, that we too will be raised to life everlasting and that we can even live this way now for the sake of our neighbors.
Alleluia! Christ is Risen! Alleluia!
Rev. Jacob Hercamp St. Peter’s Lutheran Church La Grange, MO
On April 18th, 1521, the imperial herald escorted Martin Luther to a larger chamber in the archbishop’s residence. There the Diet gathered to hear him. The group was larger — many people not a part of the assembly had joined them to hear the reformer. He had to wait until six o’clock, since other business had occupied the attention of the estates. Due to the lateness of the hour, torches were lit to light the chamber.
Johann von der Ecken, the Emperor’s spokesman, repeated the questions from the day before. Unlike his first appearance, Luther spoke loudly and confidently, first in German and then in Latin. His language was appropriately humble and restrained, yet firm and in command of his answer. He had prepared well.
He began by apologizing for his lack of courtly manners, noting he was unaccustomed of being before so worthy an audience. His motive for teaching and writing was to honor God and instruct the faithful. He acknowledge that, unless the contents of the books on the table had been altered in some way, that the writings there were his.
In reply to whether he would confess or retract any of them, he divided the works into three types. The first group were so innocent and useful that even his opponents praised them. It would not do to retract them. The second group of works address the abuses and evil done and taught in the church that even the German nation complained about. To retract those works would be to let those evils continue. He could not do that. The third group were those that attacked personally those defending these errors. He admitted that his language was over the top and not fitting for his office and vocation. To retract these would be to condone their views, which he could not do.
Answering Von der Ecken’s admonition that he give heed to the peace of the church, he believed it necessary to bring conflict for the sake of the Gospel, that Jesus had come not for peace but the sword. One must fear God. He did not intend, nor needed to instruct the authorities of the German nation, but he did not want to fail his nation. He begged them not to be poisoned by the words of his opponents. If he was in error, he invited them to correct him from the word of God and solid reason. If they did so, he would throw his own books on the fire. Elector Frederick was especially pleased with the latin version of this reply.
The Emperor’s spokesman then said it was not the books themselves that concerned him. If Luther would retract his heretical statements and theology, the Emperor would intercede with the Pope and the good need not be destroyed with the evil. If he did not, then they would all be destroyed. Von der Ecken dismissed the appeal to Scriptures as the attempt of all heretics to be the final judge over doctrine. He then asked Luther for a simple answer without horns or teeth.
Luther’s answer has gone down through five hundred years as a classic statement of confession and bravery:
Unless I am convinced by the testimony of the Scriptures or by clear reason (for I do not trust either in the pope or in councils alone, since it is well known that they have often erred and contradicted themselves), I am bound by the Scriptures I have quoted and my conscience is captive to the Word of God. I cannot and I will not retract anything, since it is neither safe nor right to go against conscience. May God help me. Amen
Martin Luther (from Martin Brecht, Martin Luther, 1:160.
The words, “Here I stand, I can do no other” were likely not said by Luther. They do not appear in accounts from that time, but in later editions of the reports.
After exchanging a few words, Luther was escorted out by two imperial officials. When the crowd asked if he had been arrested, the answer was no. Back in his room, Luther was elated at his performance. Elector Frederick commented to Spalatin: “Father Martinus spoke well before the Lord Emperor, all the princes, and the estates. But be is much too bold for me.”
For several weeks, an imperial commission met with Luther to see if some sort of settlement could be reached while the Diet struggled to decide what action to take.
