Uncategorized – Page 33 – What Does This Mean?

Ask Like a Beggar

Dear saints, after his death, a small slip of paper was found in Luther’s pockets. It had two simple phrases on it: We are beggars, this is true.

As we say in the catechism, this is most certainly true. This is the essence of Christianity. The Christian faith begins, continues, and ends with you and me kneeling before God as beggars. This is because we have nothing of value to offer Him. We can only receive. Yet we are not only beggars. We are beggars upon whom our Lord has loved and shown mercy. He lifts us from our knees, and we are embraced with His steadfast and never-ending love. And while we know this from all of Scripture, it is especially evident in St. John’s Upper Room discourse in chapters 13-17. This is where we continue today, the third of five weeks in the Upper Room.

In this discourse, Jesus makes three explicit references to prayer, and the discourse ends with what we commonly call the High Priestly Prayer. In chapter 14 Jesus says, “whatever you ask in my name, this I will do.” In chapter 15 we hear “if you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you.” And in our lesson, “whatever you ask of the Father in my name, he will give it to you.”

Linking the statements together, we get something to the effect of “Ask anything of my Father in my name, and whatever it is, it is going to be done for you.” This is a gracious and unconditional promise for us to hear. We can ask of our Lord anything and know that He will answer.

But before your imagination gets carried away, I need to spoil your dreams. Jesus has been speaking for His entire ministry in figures of speech. You see this in His parables and many of His sayings. Some examples of this are when Jesus says, “The kingdom of heaven is like…” or, “My time has not yet come,” or, “on that day.” And yet today we hear, “The hour is coming when I will no longer speak to you in figures of speech but will tell you plainly about the Father. Later Jesus says, “Behold, the hour is coming, indeed it has come, when you will be scattered….”

Jesus moves from that day to the hour which is coming. This is another repeated theme in the Gospel according to St. John. In chapter two, Jesus tells His mother that His hour is not yet come. In chapter seven He is teaching in the Temple and His opponents seek to arrest Him. But they fail to do so because His hour had not yet come. After the Triumphant Entry, some Greeks desire to see Jesus. And when Phillip brings this news to our Lord, He declares, “The hour has come for the Son of Man to be glorified.”

The hour which Jesus speaks about is his crucifixion. In that hour, Jesus tells the disciples that two things will happen. First, He will no longer speak in figures. And second, they will be scattered. Let’s take the second part first. In that hour, they will be scattered. Jesus will be alone. Jesus again references and anticipates the cross. What He says will happen does. He is abandoned by the disciples. They are scattered. And Peter denies Jesus three times. And despite Jesus saying I have said these things to you, that in me you may have peace, I’d doubt there was any peace to be had that weekend. Rather, tribulation was in full force. And while they didn’t see it yet, Jesus had indeed overcome the world.

Jesus also begins speaking clearly rather than in figures of speech. And so, what is Jesus telling us? He is telling us that anything we pray in accord with our Father’s will, our prayer will be heard and answered. It will be given to you. Your Heavenly Father knows and desires what is best for you. If you ask for and fish, he will not give you a snake. And, to stay with Jesus’ figurative language in his Sermon on the Mount, if you ask for a stone, he will give you the bread you need.

Today is also known as Rogate. It means, “Ask,” or “Pray.” What Jesus is asking us to do today is to pray. Historically this Sunday has been associated with planting season. It makes sense, for we depend on God for everything that goes into us receiving our daily bread. When I think of the weather we have seen since arriving, flooding and drought, hot and bitter cold, it shows us that we really do depend on our Heavenly Father for all we need in body and soul. It is true whether we simply eat and use the fruit of the fields or if we make our living through working and reaping it. So, as a new planting season begins, what shall we do? We pray. We go to Him on your knees, like a beggar, telling Him everything that is on your mind.

Just think of the Psalms. They cover just about every prayer or petition you can think of. They contain confession, plea, desire, anger. They even recount to God what He has done for the writer, for Israel, or for the world. They remember what God has done and proclaim His goodness as requests are made that His goodness continue. It makes sense. We have a relationship with God. He wants us to talk to Him. He wants us to tell Him what is on our minds and what we are feeling.

He already knows these things. In fact, He knows what we are thinking and feeling better than we do. But like a mother who asks their child how their day was at school, He wants us to tell Him.

For this reason, Jesus invites us to “Ask.” Ask your Heavenly Father, and you will receive. Ask and your joy, like a beggar receiving a free meal or a warm place to stay, will be made full. For your Father loves to hear what his dear children have to say. He loves to answer your prayer. What a great and generous promise we have! God listens to and answers our prayer. And so, we ask that He grant our prayer: that we may think those things that are right and by His merciful guiding accomplish them. Amen.

Rev. Brent Keller
Peace Lutheran Church
Alcester, SD

What are the red words in the hymnal doing there?

The things we noticed after a prolonged absence are interesting. Now that we are using our hymnals again after the recent unpleasantness of the plague, we will no doubt see elements within them that we didn’t notice before. The red words in the hymnal are one of those items.

These are not to be confused with the red letters that appear in some of our bibles. In the latter part of the 20th century, it became popular to make the words of Jesus appear red in the printing of some bibles. This probably rose out of the historical-critical method of viewing the scriptures. This view held that some words of the scriptures are more important than others. But that’s a discussion for another time.

The red text in your hymnal are instructions for us in conducting worship. These red texts are called rubrics. In academics a rubric is an explanatory note or a listing of expectations in completion of an assignment or project. The academic usage comes out of for the liturgical usage.

The copyists of liturgical texts would use a method of underlining or writing in and contrasting color like red to set off instructions or notations within a text. This practice was used in various ways. The days assigned to observe the various feasts and festivals and saints’ days were often indicated with red in the calendars or listing of readings. This gave rise to the expression “red-letter day.”

Within the worship service, and in our hymnal, we find instructions for conduct in red text which is often also italicized. Even the bulletins we generate out of the online format of Lutheran Service Builder produces rubrics. Since the font rendering is monochromatic, we don’t get the red but the italics remain.

Rubrics come in two forms. Some rubrics are spoken in an optional style. “A hymn of invocation may be sung.” It may surprise us to learn that the opening and closing hymns are both optional practices. Not every congregation, in every place observes these optional rubrics.

Other rubrics are stated in the absolute. “During Advent and Lent, the hymn of praise is omitted.” These absolute rubrics are given so we will understand those elements of the service that should always be done in a particular way.

In addition to those forms, some rubrics function to provide options. “The Creed may be confessed here or after the sermon.” The Creed, hymn of the day, sermon, offertory, offering, and prayers can follow the exact order above. Or, they may observe an order that is less familiar to us like we may find in Divine Service, setting one or two. The may function of this rubric doesn’t leave an option to omit. But, it does allow for variations in sequence.

Rubrics can also serve to redirect the flow of the service. Prior to the Service of the Sacrament we find a rubric indicating a variation in the conclusion of the service. “If there is no Communion, the service concludes with the Lord’s prayer, a concluding collect, and the benediction.” The service as written allows for the diminishing practice of alternating Sunday communion. That rubric gives us direction for how to proceed.

Probably the most important function for rubrics removes the necessity for verbal instruction or metadiscourse within the Divine Service. I’ll leave you with the wise advice of a former pastor of mine, which he heard from another, which he heard from another, which he heard from another, ad infinitum.

Do the red. Say the black.

Rev. Jason M. Kaspar
Mt. Calvary Lutheran Church & Preschool
La Grange, TX

Ascending to Send

Dear saints, we continue this morning in the Upper Room the night that Jesus is arrested. Our Lord spends chapter 16 preparing His disciples for His arrest and crucifixion. Last week, He told them of the sorrow that they will feel, but also how that sorrow will soon be replaced with joy. This morning reveals the reason sorrow will be replaced with joy.

“It is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you.” When the disciples see their Teacher arrested and flee in fear, they will be sorrowful. The sorrow will continue to increase as they see His trial, conviction, and crucifixion. Sorrow and fear continue to grow on the Sabbath as they fear the Jews may come after them next. But even when presented with the testimony and witness of the Resurrection, that fear and sorrow remain. This is evident as they are huddled in a locked room on the evening of the Resurrection.

But then our Lord is suddenly among them. Their fear and sorrow are quickly turned to joy with the phrase, “Peace be to you.” It was certainly for their advantage that Jesus went away. It was imperative that He did. For if He does not go that away, that is, if He does not die, then the disciples and every other man, woman, and child remain under the burden of their sin.

For the next forty days, Jesus continues to teach, encourage, and prepare His apostles for their ministry. Part of that preparation is for His Ascension. He must leave them again. But this time that leaving will be only a physical leaving. He will remain with them in spirit and, even more, send the Helper to them. He will send the Holy Spirit. And as you know, the Holy Spirit is manifested at Pentecost in Acts 2.

Equipped with all that Jesus teaches them and with the indwelling of the Holy Spirit, the apostles go out and preach the Gospel in joy. And they retain their joy even when they are thrown out of the synagogues, arrested and beaten for their preaching, and martyred for being a Christian.

The reason they can do all this is that Jesus keeps His word. He goes to the Father and sends the Holy Spirit. And the Spirit guides them in all truth. He speaks what He hears Jesus speak. He declares to them what shall come. And He will glorify our Lord by declaring what is Jesus’ and declaring it to them.

As the Spirit comes, He begins to convict the world. He begins to reprove and rebuke the world concerning sin and righteousness and judgment. The work of the Holy Spirit is to expose us to ourselves. God already knows us better than we do. He knows our faults, even the ones we don’t know we have. And so, the Spirit comes to enlighten us.

But notice that this convicting is of the world. We are indeed convicted of our own sin as the Spirit shows us where we have failed to keep God’s Law. And because he keeps us in the true faith, we are led to repentance. We realize we have no righteousness of our own and look to Christ for our righteousness. We rejoice and sing because we have been judged righteous because of the blood of Christ shed for us. We, by the grace of God, have faith and salvation.

But the world does not. The world believes it can dictate what is and is not sin. The world believes it is righteous based on what it does or doesn’t do, think, or say. The world thinks it is clear of any judgment because of its own righteousness. It is a ‘righteousness’ that changes with the cultural tides. This is what the Holy Spirit comes to reprove and rebuke. He comes to show the world that this is not the case.

Yet we can narrow the work of the Spirit even further regarding the conviction of the world toward sin. The specific conviction the Spirit brings against sin is that the world does not believe in Jesus. Of all the sins possible, this is the worst. It is the chief sin and trumps all others. No matter how heinous a life someone lives, no matter what evil they have done, it is unbelief that tops it off. Remember what our Lord says to Nicodemus in the night: “He who believes in him (in Jesus) is not judged. He who does not believe has been judged already, because he has not believed in the name of the only Son of God.”

The purpose John has in writing his gospel account is so people would read it, hear it, and believe in Jesus as their Savior. When you or anyone else hears the Word of God, it is the Spirit who works through it. When someone believes and is convicted, it is the work of the Spirit ensuring that the Word does not return to the Lord without accomplishing what it set out to do. So also, when the Word is rejected and unbelief tragically continues, it is the Spirit who judges that unbelief and unrighteousness.

Jesus is risen and He is ascended. His righteousness is laid upon all who call upon him and trust in him as Lord and Savior. Here the world is convicted concerning righteousness because it is only Christ who is righteous. The world, persisting in sin and unbelief, is unable to possess any true righteousness, no matter what good deeds they do in the eyes of men.

Finally, the Spirit convicts the world concerning judgment because the ruler of this world is judged. Satan is defeated. It is not that he was truly the ruler, but that he had acted as if he was, representing himself as the world’s ruler. That much of the world is under his influence shows the power he has despite his defeat. But this is the work of one already defeated and condemned. He knows he’s lost, so he’s trying to take as many as he can with him.

But you, dear Christian, are not of the world. It is why the world hates you. You are different. You are not under a judgment of condemnation but have been judged and declared righteous. You are not under sin and the penalty of unbelief but have been given the greatest gift possible: faith and life in Jesus Christ.

Know today that the Spirit of truth has come and is still here. He continues to guide us into all truth, which includes correcting us when we sin and lose our way, bringing us again to the Lord in repentance. And he does this for you because Jesus went away for a little while. After all, Jesus was crucified for you. He does this because our Lord ascended to the right hand of the Father where he rules and reigns. So, let us sing to the Lord, for he has revealed his righteousness in the sight of the nations. Amen.

Rev. Brent Keller
Peace Lutheran Church
Alcester, SD

What is the meaning of IXOYE?

IXOYE is a misspelled attempt replicate the Greek word, ichthus. IXOYE and ichthus are effectively the same thing. Ichthus simply means fish. The significance of the fish in Christian iconographic vocabulary of the fish is both biblically sensible imagery and traditional storytelling.

We’ll often see it on the back of a car: the chrome two lined fish icon, a fish and a cross, or a fish with letters shoved inside. Here are a few examples. These have also been used for jewelry themes, key chains, Bible covers, in the like. These gained popularity in American Christianity beginning in the 1970s as part of a broader attempt to reach back to ancient Christianity.

Christian tradition holds that the simple two line ichthus was used by ancient Christians during persecution. And there are even Children’s Games based upon that. But, that line of traditional storytelling has very little basis in history.

Clement of Alexandria (150-215 AD) said specifically that Christians should engrave their seals with a fish. Glyphs in Christian sites throughout the ancient Roman world seemed to indicate that Christians were aware of the fish and it’s use as a Christian symbol long before that.

All of that is well and good, but the question remains: what does it mean anyway? For the most part the use of the fish and the letters of ichthus as we understand them come to us in the form of an ancient acronym. The phrase “Jesus Christ God’s Son, savior” (Ἰησοῦς Χριστὸς Θεοῦ Υἱὸς Σωτήρ) spells out fish in Greek (ΙΧΘΥΣ). The capital letter forms of the letters in the word fish, iota, chi, theta, upsilon, and sigma, look a little bit like the English letters: IXOYE.

That was a very long way to get to the simple answer. It means Jesus. And as Christians we put the name of Jesus on us and our children at his command in our baptism, which washes away sin gives faith. We also put the name of Jesus our clothing, on the walls of our homes, on the walls of our sanctuaries, and before our eyes throughout life. From the forms of art we use lambs come across is, fish, and a host of other symbols to accomplish this effect in our lives.

Blessèd be the Son of God, Jesus, our savior.

Rev. Jason M. Kaspar
Mt. Calvary Lutheran Church & Preschool
La Grange, TX

Martin Luther “Kidnapped”

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.

Sorrow to Eternal Joy

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 an end; 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

Why is the Orthodox Study Bible your second English bible for the Old Testament?

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.

Here are sources for the top three translations in my opinion.
The Lutheran Study Bible (ESV)
The Orthodox Study Bible (OSB)
The New King James Version (NKJV)

“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

Diagnosing a Problem

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

Living According to the Gospel

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 3^rd 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.

Peter lays out his argument this way: “And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile (that is your earthly life and here comes the rationale for living this way), KNOWING that YOU were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver and or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot.” Notice again, that you are to conduct yourselves in fear of the Lord because you have been ransomed. That is you have been redeemed.

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

Captive to the Word of God

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.