Jacob Hercamp – What Does This Mean?

Vocations of the Everyday Grind

[Seventieth in a series of posts on Martin Luther’s Small Catechism]Encore Post: Changing the diaper, taking out the garbage, answering the phone call. Some events during our days are grinds. Getting the coffee going, putting breakfast plates together. They don’t sound like much, but if you are a baptized child of God, you are doing a good work for your closest neighbors, for you are united to Christ Jesus by the Sacrament of Holy Baptism.

That is a great comfort! And it ought to be because, more often than not, the everyday grind is tough enough. But God uses the “small things” in our daily lives and provides through them the occasion and opportunity to do good works. And these good works are not something that we chase after, no God has put us into various vocations. I am a father, so I go to work to provide for my wife and children. That is my calling as a father.

In Luther’s day, daily vacation such as being a mother and father or a worker were thought of as to be inferior to the vocation of priest because the mother or father was a secular vocation whereas the priest had a religious calling. Nothing could be further from the truth! Luther, in his Treatise on Good Works, makes sure that the reader sees from Scripture again and again that whatever is done in faith, is pleasing in God’s sight.

It is easy to get discouraged though, because some people no longer know what their vocation is. The kids have moved out. Some people are in a nursing home wondering when the Lord will call them home. I get the privilege as a pastor to visit them. They ask, “Why am I still here?” I usually respond, “God has given you the vocation to receive these wonderful gifts that Jesus has won for you and your salvation. And by you being here I get to serve you. And that brings me joy. So thank you for living in out this God-pleasing vocation.”

Our daily lives may seem small and perhaps arduous at times, but when we are connected to Christ by faith, whatever we do is pleasing in the sight of our heavenly Father.

Originally posted at What does this Mean? Blog: https://whatdoesthismean.blog

The posts in the blog What does this Mean? are now available at What does this Mean? | Rev. Robert E. Smith | Substack

Rev. Jacob Hercamp
Christ Lutheran Church
Noblesville, Indiana

Vocations: Working out from Ground Zero

[Sixty-Ninth in a series of posts on Martin Luther’s Small Catechism]Encore Post: In Holy Baptism we are made God’s child. This is perhaps the greatest and most wonderful vocation into which we are placed. Let’s call baptism ground zero for vocations. Moving from ground zero, there are other vocations that are built into the kingdom of God. The vocation or calling of a pastor comes to mind.

In the Old Testament God commanded the men of the tribe of Levi to serve in his tabernacle and later temple as priests and the specific men who would do the bulk of the public preaching and teaching concerning the Lord and his wonderful works of salvation, like the Exodus events of the Passover Lamb and Red Sea.

In the New Testament, no longer is it about tribal blood lines. Jesus calls 12 men to be his disciples and we are not really told much about their tribal relationships. The original 12 disciples who were with Jesus from the beginning of his ministry from his baptism to his ascension into heaven were then sent to proclaim their testimony concerning what they had seen. They were to proclaim the salvation won for us by Jesus Christ’s life, death, resurrection and ascension. They did this publicly. Paul was a late comer but chosen by the risen Christ, Himself to be the voice to the Gentiles.

Jesus called these 12 apostles to preach and to proclaim the saving Gospel. They also wrote letters and the Gospels that are in our Bible, as John so aptly puts it, “that you may believe that Jesus is the Christ, the Son of God, and have life in His Name.” Today’s pastors are placed into a very related office of the apostles. Pastors are called to preach the Word, as it has been handed down by the apostles in Scripture. For by this preaching of Jesus’ salvific work, faith is created in the hearer. Baptisms are administered. The Lord’s Body and Blood is given to the body of believers. The baptized child of God is then ministered to by the next vocation in the line.

Originally posted at What does this Mean? Blog: https://whatdoesthismean.blog

The posts in the blog What does this Mean? are now available at What does this Mean? | Rev. Robert E. Smith | Substack

Rev. Jacob Hercamp
Christ Lutheran Church
Noblesville, Indiana

Vocation and the Table of Duties

[Sixty-Eighth in a series of posts on Martin Luther’s Small Catechism] Encore post: You probably have heard the phrase “purpose driven life” or something similar within the great “Christian” sphere of influence. With some of that teaching, it can go awry because the “purpose” becomes singular, and unfortunately, it can make you abdicate other duties or vocations in pursuit of that singular purpose. Instead of a single purpose, God, having justified us by grace through faith, has also created us in the image of Christ Jesus for good works, that we should walk in them.

What are good works? Good works are those things which flow from faith in Christ Jesus, as well as those things that are carried out within our vocation. Where do you find yourself? In the Small Catechism after the 6 chief parts, there is a lesser known but ultra important section called the Table of Duties.

The Table of Duties is a listing of Bible passages addressing the common but holy vocations of Christians in their daily lives. The table begins with vocations within the church, out to the public square, then back into the household. The Bible passages compiled are not an exhaustive list of the duties that comprise each calling or vocation, but they give a good overview of the most common vocations: pastors, laypeople, children, parents, worker, employer.

Some vocations can be chosen. Others are handed down to you without your consent. I am a son. I am also a brother. I was not asked how I felt about that. I learned quickly what it meant to live in the vocation of son and brother. But other vocations came through my own choosing. I am a husband and I am a father. Now that I have become a husband and a father, however, I am called upon and admonished to do the duties required of me from Scripture.

You might consider each kind of job a vocation. You might even say you are called to a certain job, etc. But we must be careful how far we take that discussion because what would happen if we left that job? Would it be sinful to switch your career? We should not go that far, but understand that we are accountable to the more general descriptions of being a worker, etc.

The term vocation is freighted with all kinds of weight. But we Christians should turn our attention to the table of duties and ask ourselves, “Where do I find myself?”

Originally posted at What does this Mean? Blog: https://whatdoesthismean.blog

The posts in the blog What does this Mean? are now available at What does this Mean? | Rev. Robert E. Smith | Substack

Rev. Jacob Hercamp
Christ Lutheran Church
Noblesville, Indiana

Why Confess Your Sins?

Encore Post: [Fifty-Sixth in a series of posts on Martin Luther’s Small Catechism] After the Sacrament of Holy Baptism in Luther’s Small Catechism, we find the section on Confession. Pastors get the question from time to time: “Why do we keep confessing our sins? Especially if we are baptized?” Confession is the natural extension of our Baptism because in Confession and Absolution, we are brought back to the promises of our Baptism. Think back to the 3rd and 4th parts of Baptism. While we died with Christ in baptism, we still live in the body of sinful flesh. Only when we die do we stop sinning.

Sin is a fearful thing. And continuing to sin even after our baptism can catch up to us. Continuing to sin without sign of contrition/repentance can lead a person to walk away from their Baptismal Identity and lose their faith. Confessing our sins is needed, even after Baptism for the forgiveness of sins and strengthening of our faith.

In Confession we hear plainly God’s two words: Law and Gospel. He is the One who has given us the ten commandments. He is the one who tells that we have fallen short of his glory due to our sins. But, He is also the One who promises us that even though we are sinners, He does love us and forgives us on account of the only begotten Son. He made that clear at our Baptism, but if we don’t hear the words of absolution spoken by Pastor in the stead and mandate of Christ we tend to forget God’s love for us in Christ.

There are some Christians who say that the Pastor cannot say, “You are forgiven.” But Christ our Lord commands his apostles to speak the forgiveness of sins to those men and women who repent of their sins. Confession of sins leads us to the Gospel of Jesus Christ. Pastors are in the unique situation to be the very people that God uses to speak this truth to the repentant sinner. They are also the ones who are called to retain the sins of the unrepentant.

Our Lord searches us out, and calls us to the promise He made at our Baptism again. He does not want us to forget our baptism, so he speaks tenderly the same word to us each time we come to Him to confess our sins.

Originally posted at What does this Mean? Blog: https://whatdoesthismean.blog

The posts in the blog What does this Mean? are now available at What does this Mean? | Rev. Robert E. Smith | Substack

Rev. Jacob Hercamp

Christ Lutheran Church

Noblesville, Indiana

Blog Post Series

Thy Kingdom Come

Encore Post: [Forty-Two in a series of posts on Martin Luther’s Small Catechism] When we pray the Lord’s Prayer, we state our hope and belief that God’s Kingdom is different from the kingdoms of the world. As Jesus says to Pontius Pilate, “My Kingdom is not of this world.” But certainly it has entered this world now and the world will see it in all its fullness when Jesus returns to judge both the living and the dead.

God’s Kingdom comes to us a couple of ways. God’s Kingdom comes to us through the Proclamation of the Word and Faith. Another way to say it is that God’s Kingdom comes to us when and where Jesus promises to be for the forgiveness of our sins in the divine service. Finally, what we see currently only by faith will be unveiled to the world, and God’s Kingdom will be fully known.

God’s kingdom is not like the kingdoms of the world. God’s kingdom is a spiritual kingdom and it must be distinguished from the civil realm. God works in terms of the Gospel, that in Jesus Christ’s death on the cross atones for the sins of the world. Currently God’s Kingdom looks quite humble. Even the King rides to his throne on a donkey, not some regal warhorse. His crown in this world was one of thorns. He governs not with an iron fist, but through his ministers who are called to preach His Gospel and administer his gifts- namely Baptism, Bread and Wine, His body and Blood- to his faithful.

The civil realm works in terms of fear and power, certainly not the Gospel, but rather Law. Of course, as we pray this petition, we also express the desire for the Lord to bless our civil kingdoms (governments) with His mercy and grace that we might live in peace. And we should obey the laws of the government as long as obeying the laws does not cause us to sin. We also acknowledge rightly that God does not intend to use the Gospel to overthrow secular government and public order. We reject that before the resurrection of the dead, saints and righteous people will possess a secular kingdom.

So, we, as Christians, see ourselves in two kingdoms. And we continue to pray this petition as fervently as ever in anticipation when the Lord will return to usher and reveal His Kingdom fully.

Originally posted at What does this Mean? Blog: https://whatdoesthismean.blog

The posts in the blog What does this Mean? are now available at What does this Mean? | Rev. Robert E. Smith | Substack

Rev. Jacob Hercamp
Christ Lutheran Church
Noblesville, Indiana

And He Suffered Under Pontius Pilate

Encore Post: [Twenty-Seventh in a series of posts on Martin Luther’s Small Catechism] You say it every time you confess the Apostles’ Creed, “And He suffered under Pontius Pilate,” but what does saying it convey?

Pontius Pilate was the Roman governor who had authority over the use of the death penalty. That is a historical fact. And it is important to show that faith in Jesus Christ, as recorded in Holy Scripture, is historical. We can look at the historical record and see a governor named Pilate who served in Judea, and it was this man who gave the Jews the go ahead to crucify Jesus. This is extremely important to acknowledge, but there are some important theological implications of reciting Pilate’s name as well in the Creed.

We remember from Holy Scripture that Pilate desired to release Jesus because Jesus had done nothing wrong. Certainly Jesus did nothing that required the judgement of death by crucifixion. Pilate judged rightly that the Jews were bringing Jesus to him because they were jealous of him and how the people chased after him.

However, Jesus was before him, and he had to pass judgment. Because of his position as governor, his judgment was as if God spoke the judgement: “I find no fault in him at all.” And that right there is of great theological importance. Pilate, as governor, goes on record to say that an innocent man dies for the sins of the people. That is the Gospel proclamation. The innocent man receives the punishment of death while the sinner goes free. While Pilate wanted to release Jesus, he was getting nowhere with the people. The priests and the scribes had caused a riot to begin. Pilate, being afraid, gave Jesus over to them that they might crucify Jesus.

And in so doing, Pilate allowed the Chief Priests and the Scribes of the Jews to actually fulfill their duties as those who would sacrifice the “Lamb of God who takes away the sin of the world.” Yet, Christ is the Victim and the Priest on this Good Friday at the altar of the Cross.

Jesus suffered under Pontius Pilate. He was handed over to the ruthless Priests and Scribes for crucifixion, but facing the cross, Jesus did not blink nor did he complain. But rather suffered under Pontius Pilate that we might be set free from the punishment of our sins and live with Him in everlasting life.

Originally posted at What does this Mean? Blog: https://whatdoesthismean.blog

The posts in the blog What does this Mean? are now available at What does this Mean? | Rev. Robert E. Smith | Substack

Rev. Jacob Hercamp
Christ Lutheran Church
Noblesville, Indiana

The Purification of Mary, the Presentation of our Lord and Epiphany

This Epiphany season is a little different because of how the dates fall. This first Sunday of February falls on February 2nd. And your church follows the Church Year closely, you might notice that Feb 2nd is a Feast Day within the Church. It may sound like a replay of the first Sunday after Christmas, if your congregation uses the one year lectionary. You see, the events of Jesus being in the temple as a baby took place exactly forty days after his birth. It had to be that way to fulfill the Law prescribed by Moses for mothers (Leviticus 12). Jesus is there in the Temple with his mother and presumed father because Mary had to offer a sacrifice that she be purified after giving birth. February 2^nd is the Festival of the Purification of Mary and the Presentation of Jesus (Luke 2:22-38). Simeon’s song comes to be because of Mary and Joseph’s faithfulness to keeping the Law.

But Jesus fulfills a different Old Testament law, a law that had been forgotten, but a law on the books, nevertheless (Exodus 13:1-2, 11-16). Jesus, though not a son of the tribe of Levi (Jesus is of the tribe of Judah, a son of David), is presented to the Lord like He was to serve Him as a priest. Jesus is the great high priest who comes in the order of Melchizedek (Psalm 110). He is not of the line of the High Priest Aaron, but He is the faithful High Priest promised to come in 1 Samuel 2:35. The Lord God raises up His very own Son, whom He sent into the World, in the flesh to be the High Priest who is also the sacrifice for the sin of the world.

This is why Simeon can sing to God about departing in peace. This child, before his very eyes, will secure peace for Him and the entire world by the shedding of His own blood at the cross. What joy we have in our great high priest who has worked atonement for our sins, covering our sins with His own blood! This is just like the words of Exodus 24. There, Moses stands before the people with the blood of the covenant, which the Lord God made with Israel. Moses sprinkles the blood on the people, and then there is the interesting story of the elders of Israel along with Moses, Aaron, Nadab and Abihu, going up on Mount Sinai, seeing God and eating and drinking with Him. Moses tells us, “He (God) did not lay His hand on them.” Sinful men cannot stand before the Lord and live (Psalm 5:4, but see all of Psalm 5). However, when the blood of the covenant covers them, they can. It is just like the blood of the Passover Lamb in Egypt (Exodus 12). It is with Simeon, you, and I. The blood of Jesus, the blood of the new covenant (also translated as New Testament), covers us. We have peace granted to us. We have forgiveness, thus salvation, as we participate in Christ’s New Covenant in His Blood (Small Catechism, The Sacrament of the Altar, “What is the benefit of this eating and drinking?”). Rejoice and be glad. Be at peace in the presence of God, your Savior who has been revealed to you!

Originally posted at What does this Mean? Blog: https://whatdoesthismean.blog

The posts in the blog What does this Mean? are now available at What does this Mean? | Rev. Robert E. Smith | Substack

Rev. Jacob Hercamp
Christ Lutheran Church
Noblesville, Indiana

Why Memorize the Catechism?

Encore Post: [Second is a series of posts on Martin Luther’s Small Catechism] The Catechism contains the chief parts of the faith. At the heart of it are the big three pieces: the 10 Commandments, Apostles’ Creed, and Lord’s Prayer. Dr. Luther also attached Confession, the Sacrament of Holy Baptism, and the Sacrament of the Altar. Luther wanted his students to know the catechism by heart.

The Catechism ought to be learned out loud for memory’s sake. It should be memorized by the hearers as it is used in the divine service. Four pieces of the catechism are mainstays within the liturgy (Apostles Creed, Lord’s Prayer, Confession, and Sacrament of the Altar). The Ten Commandments are effectively understood to be in play as they are considered when confessing our sins to God. Luther gives us that instruction in his explanation when asking, “What sins should we confess?” The Sacrament of Baptism still occurs within the confines of the Divine Service as well, but unfortunately, baptisms appear to be fewer and farther between. However, we should not downplay baptisms, as in every moment of the Divine Service, we are reminded of the gifts that gives to us through our Baptisms into Christ Jesus.

We memorize the catechism because the catechism is really nothing other than the Words of Christ. The Ten Commandments and the Lord’s Prayer are specifically taken right out of Scripture. The Creed is effectively the entire story of the bible distilled down to 3 articles of faith, the confession of Creation, Redemption, and Sanctification in and through the work of the blessed Trinity: Father, Son, and Holy Spirit. We are granted faith as we hear the word of God revealed to us in the Catechism. The Catechism then is perhaps the greatest place to begin when teaching the faith to the littlest among us as well as the young in the faith.

The Word of God is important, and we ought to be in the Word as often as possible. The Catechism ought to be memorized and used by the faithful so that it becomes embedded in our hearts. If it is not used in our daily devotional life, the words of the catechism will quickly leave us. But if the words of the catechism are memorized or learned by heart, the vocabulary of the catechism informs our faith and entire life. It is after the words of our Lord for the instruction in the faith.

Originally posted at What does this Mean? Blog: https://whatdoesthismean.blog

The posts in the blog What does this Mean? are now available at What does this Mean? | Rev. Robert E. Smith | Substack

Rev. Jacob Hercamp
Christ Lutheran Church
Noblesville, Indiana

A Walk Through the Liturgy: The Benediction

Encore Post: [Last post in a series on the Divine Service] With the Benediction, the service comes a close. It is the perfect closing to the Lord’s Service to His people. The Aaronic Benediction, the words given by the Lord to Aaron to speak over the assembly who waited at the services of the Tabernacle, is the bookend to the Invocation. There, the Name of the Lord was put upon the people. So now at the conclusion, the Lord’s name is placed upon His people once again before they leave the sanctuary and enter the world to live out their daily lives in their various vocations. Not only does the congregation leave with His Name, but they also leave with His Peace.

The Aaronic Benediction, used as the final words of the Liturgy, is uniquely Lutheran. Note the Tri-fold blessing that the congregation receives. They are to be kept by Him; They are having His face shine upon them, and they are to receive peace. It is the perfect blessing to receive that reminds us of our baptisms as we leave the sanctuary. God goes with us into the world, just as He promised He would. For He shall never leave us but will remain with us until the end of the age.

It is a peace which is only known via Jesus Christ, giving us this peace in Word and Sacrament. He serves us this peace by coming into the world to bear the burden of our sin and stand in our stead at the cross as our substitute. He acts as the great high priest who has atoned for our sin not via the blood of bull or goats, but has obtained our salvation by pouring out His own blood as payment for sin. By Christ we have been reconciled to God. As the Gloria in Excelsis says, “Glory be to God on high and on earth peace, goodwill toward men” we have that peace granted to us. God’s goodwill is shining upon us. He is gracious to us on the account of Christ. And Christ our Lord speaks this peace to His faithful even now through His chosen mouth pieces, the pastors He has placed into your congregations, so that we hear this good news and believe so that Christ’s peace be made your own.

And the congregation, upon receiving this blessing, sings the Triple Amen. Yes, yes, it shall be so. Yes, Lord let is be so, now and always.

I pray that this Walk Through the Liturgy has been a blessing to you. It certainly has been a joy to write this series as it has allowed me to see even more connections between the words of the Liturgy and Scripture. I pray that as you participate and receive God’s gifts for you in the Divine Service, you are able to see how beautiful each piece of the Divine Service truly is and why we Lutherans do what we do in the Liturgy. It’s God serving us, and what a beautiful service He does. He serves us Jesus, and the salvation won for us by Jesus all the way.

Originally posted at What does this Mean? Blog: https://whatdoesthismean.blog

The posts in the blog What does this Mean? are now available at What does this Mean? | Rev. Robert E. Smith | Substack

Rev. Jacob Hercamp
Christ Lutheran Church
Noblesville, Indiana

A Walk Through the Liturgy: The Benedicamus

Encore Post: [Twenty-Sixth post in a series on the Divine Service] Upon the post-communion collect, the liturgy is coming to a close. The pastor repeats the Salutation that he said prior to the Collect of the Day, “The Lord be with You.” The congregation responds in kind, “And with thy spirit.” Then the pastor says the phrase, “Let us bless the Lord.” This is what we call the Benedicamus, which is Latin for the phrase “Let us bless.” The hymnal gives us Psalm 103 as a biblical reference. This is great! For Psalm 103 takes us back to the reasons we should sing praise and bless the Lord. He forgives our iniquities! He redeems our lives from the pit! He crowns us with steadfast love and mercy! The congregation responds by singing “Thanks be to God!” It is a fitting way to end the Liturgy of the Divine Service.

Giving thanks for what our Lord has done for us is an every Sunday event— every time the Divine Liturgy is sung. While the hymnal references the Psalm, the phrase first appears in the Torah. Moses says to bless the Lord in Deuteronomy 8:10. There Moses is preaching to the Israelites who are just about to enter into the Promised Land.

In the Benedicamus, we hear the words of Moses and the Psalmist reminding us to bless the Lord, who is merciful and gracious to us, even when we fail to recognize it as such. Think through the Liturgy. We have been in gracious presence of God! We are hearing God’s Word of Law of Gospel.

Sometimes grace does not feel like grace to us, though. Being confronted with your sin and being brought to repentance hurts. But that is the grace of our Lord at work. He does not want people to die in their sin but wants to save sinners, so the Law is good for it shows you your sins and tells you the truth of your sinful state. While that does not look like a gracious thing on the surface, it is perhaps the most gracious thing our Lord can do. He loves you that much to discipline you that you might be saved and made alive again on account of Christ your Savior, who died on the cross to redeem you from the pit and forgive your iniquities and sins.

The entire Divine Service has been leading us to see how gracious our Lord is to us. He deals with our sins by sending His Son Jesus Christ to be our Savior. So yes, we shall “Bless the Lord” and also give thanks to our God.

Originally posted at What does this Mean? Blog: https://whatdoesthismean.blog

The posts in the blog What does this Mean? are now available at What does this Mean? | Rev. Robert E. Smith | Substack

Rev. Jacob Hercamp
Christ Lutheran Church
Noblesville, Indiana