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The Star Who Crushes His Foes

I have been reflecting quite a bit on the book of Isaiah as I am teaching through it in my Bible study. We just came through Isaiah 25 and the feast that the Lord prepares for all people. But interestingly, Moab is singled out as a nation not welcome to the feast (Isa 25:1-12). At the same time, I was reading to prepare for the Feast of the Epiphany. I was reading Matthew 2, and I did more work around the Magi and the “Star.” Just do a bible search for wise men or Magi and you will find yourself in the book of Daniel. Daniel, remember, was the chief of the wise men in Nebuchadnezzar’s court. The wise men probably were men from Babylon. So that helps us get a better picture of where these men came from. But how did they notice the star? Daniel was much more than a leader of Magi in Babylon. He was a prophet of the God of Israel. Daniel most likely had access in some way to the scrolls of the Pentateuch. He preached the Word of God to the Babylonians who would listen. And listen they did.

But the star–where does the star appear in the Pentateuch? The gentile prophet Balaam prophesies of the star coming out of Jacob along with a scepter (Numbers 24:17). This star does not just come out of Jacob. This is where the Isaiah 25:10 passage comes in. The star is promised to crush Moab!

The word crush is the same word that is used to describe the act of the seed of the woman upon the serpent. The seed of the woman will crush the head of the serpent. So now this star will crush Moab. In the “oracles concerning the nations” in Isaiah, Moab is seen in a negative light. And in Isaiah 25, Moab is seen as the universal enemy of all the people of God. Though the word is not “crush” and not a verbal match, the idea is the same. However, it is not the seed or the star who will trample down Moab. It is the people of God who will trample down their enemies. Moab is said to be like the dung trampled into the ground.

Taking this into the New Testament, we can see Jesus crushing the head of the serpent at the cross and giving us the benefits of that victory. You and I have eternal life because of Christ’s coming into the world to be our atoning sacrifice for sin, defeating death and Satan for us by His death and resurrection from the dead. In the Gospel of Luke and Mark, we get the continuation and the language of that victory being something we too participate in, too. We get to trample down serpents (Luke 10:17-20 also see Mark 16:14-20 and Paul in Acts 28:3-6). Theologically speaking, this crushing and throwing down of Satan takes place when the word of God is preached in its truth and purity and the sacraments are rightly administered (AC V, AC VII). It is not us who do the crushing that is left to Christ, our Bright Morningstar. That is His principle work, but we, in Christ, get to trample under our feet the old evil foe.

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

God in Man made Manifest

Encore Post: Epiphany is a season of unwrapping God’s gifts. The word comes from Greek. It means reveal, make known, and, in old English, make manifest or clear. As creatures and sinners, we cannot fully understand God. Even if we could stand in God’s holy presence, we would die. (Exodus 33:20) Even as Christians, we often find ourselves say, “I don’t get you, God!”

God knows this well. It is why he reveals himself to us in Jesus. When we want to see God, we can look at Jesus. The Apostle John sums it up well: “No one has seen God. The only begotten God, he is from the Father and he has made him known.” (John 1:18) In the season of Epiphany, we get to know Jesus by what he said and did. We sit at his feet and see with our own eyes that he is the Messiah — and more than that — that he is God himself.

The season begins with a θεοφάνεια (Theophaneia) — God appearing or making himself known to people. At the Baptism of our Lord, we see the Son of God, hear the voice of the Father, and the Holy Spirit settles on the Son in the form of a dove. For the Three-Year Lectionary, the season ends with another θεοφάνεια. The Son glows with his full glory as God; the Father speaks and the presence of God settles on the mountain in the ancient Cloud of Glory.

In between, he calls disciples from their nets, turns water into wine, feeds whole crowds with a few loaves of bread and a couple of fish. He casts out demons, raises the dead, gives sight to the blind, not with shows of great ritual, but with a few words: “I will; be clean!” “Get out!” “be still!” He prays and teaches with authority — unlike the Pharisees and Bible experts. In the next season, Lent, we will see him be the Lamb of God, who takes our sins to the cross, pays the price of our salvation with his own blood and rises from the dead to break the seal of the grave forever.

So we get to know Jesus, and, through him, get to know God. One day, we will see him — and God face to face — in our own flesh, we will see 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. Robert E. Smith
Pastor Emeritus
Fort Wayne, Indiana

A Walk Through the Liturgy: Confession and Absolution

Encore Post: [First post in a series on the Divine Service] We go from one activity to another, often without even beating an eye. This certainly can happen within the Divine Service. How much attention do we pay to what’s going on? Do we know why we do what we do in worship service?

Before confessing our sins as a whole congregation, we speak back and forth responsively, “I said, I will confess my transgressions unto the Lord” and the congregation responds, “and You forgave the iniquity of my sin.” After those words, there are some important red words printed in the hymnal. They say, “Silence for reflection on God’s Word and for self-examination.”

There is a time of silence. It is a time to consider myself and yourself in light of God’s Law found in the Ten Commandments. Have I been the best father and husband I could have been for my children these past days? Probably not. I failed in my responsibility to my wife and children, breaking the 4^th commandment not being a faithful to my calling as head of my household. Did I grudgingly congratulate someone who won the raffle or the lottery, when in reality wishing it was me? Yup, so I broke the 7^t^h, 9^th and 10^th commandments. And oh, by the way, I broke the first commandment because I didn’t trust God to give me all that I need.

Lord, have mercy. I am a sinner. I deserve exactly what I am about to confess about myself. I deserve death. We plead for God to have mercy on us.

But God who is faithful and just forgives our sins. Thanks be to God that, for Christ’s sake, God forgives our sins. We cannot add anything to make God forgive us. Christ has done it all. Thanks be to Christ!

When we confess our sins and receive His forgiveness in the words of Absolution, we are prepared to sing our Redeemer’s praises. We are prepared to receive from His bountiful goodness the forgiveness of sins purchased and won for us by our Lord Jesus by his death on the cross.

So, take a moment slow down and brush up on the Lord’s Ten Commandments in preparation for Confession and Absolution as we begin the Divine Service where God comes to serve us His gifts of forgiveness, life, salvation given to us on account of Christ, our Lord.

Rev. Jacob Hercamp
Christ Lutheran Church
Noblesville, Indiana

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

Your Pastors Already Know

Encore Post: The data is out there. The trends are known. We know before we go about our duties. We know who is likely to remain in the church. We know who is likely to return to the church. We already know.

Will the married couple remain in the church after their wedding in our building? Will the family bring their baptized child into the Lord’s house regularly? Will the catechumens remain in the church after they’re admitted to the altar? Will the new visitors become a permanent fixture here after transfer or conversion? Will the family newly invigorated by the death of a closely related blessèd saint of the Lord lose their zeal or keep it? Will the children keep coming when the duties, passions, and hormones of adolescence drag them around wildly in their own minds?

Your pastors pray the data is more dire than reality.

In each case, it boils down to habit and patterns.

Newlyweds: what is their family background? Was the couple from a similar upbringing: LCMS, regularly attending as a child and adolescent, and both parents bringing them to church? It’s the same way that similar ideas about money, number of children, and chiefly if moms and dads were married and remain married, improve the chances of a successful marriage. The commonalities of faith also improve the chances that these kids will be and remain in the church.

Your pastor will coach you concerning the difficulties in your future when the odds are not stacked in your favor. Only in extremely rare circumstances will he refuse marriage. Success is always possible. But, in order for that to blossom, we have to be honest about poor odds. Your pastor prays the Lord will deliver you from misfortune and strife, even the foreseeable kind.

Baptized child: what’s the deal with Mom and Dad? If they are or become regular attenders, the kids will probably follow suit. If they are not, their kids will still likely follow suit. Your pastor will often baptize a child whose future in the church is uncertain. He prays that foreseeable apostasy does not befall your house.

Catechumens: Again, what’s the deal with Mom and Dad? Here, there’s more data readily available. Did y’all attend regularly before confirmation was on the horizon? If not, there’s a mighty high chance the catechumens will peter out quickly following confirmation.

Your pastors will desperately attempt to instill new habits in the kids. He’ll impose strict attendance standards or require seemingly endless piles of sermon reports. He’s seen parents drop children off for required church attendance, while driving off themselves. He’s grieved to know the child may be lost already. He prays he’s wrong, keeps up with his efforts, and prays the Holy Spirit defeats those odds. Rarely would he withhold confirmation.

Transfers/Converts/Those motivated by a close death: Where were you before? Are you returning to lifelong patterns of attendance to the Lord’s house? Or are these attempts to develop a new pattern? Those who attended before are more likely to attend again. Those who did not, are not.

Adolescents: This group gets the most attention, the most ink spilt over them, and even individualistic ministerial attention. How often have you heard of a church with a minister of newlywed Christianization, baptismal life, catechetical instruction, or newly returned Christian life instruction? Prob’ly never. But, we’ve all seen churches with a youth minster or a youth ministry team.

Sadly, that’s also an example of the poor return on those efforts. Again, data indicates that strong youth programs don’t predict strong Christian adults from within them. Worse, when those programs look distinctively different from the churches from which they spring, they serve as an offramp directly out of the church. By the time the youth are at that age, the patterns are well-established. It will take an earth-moving effort by their father, dragging to the entire family to church, consistently to develop a new pattern. That effort has a chance. The youth group or activities are woefully unlikely to move the needle.

Can’t we beat the odds? Yes, we can. Your pastor prays you do. He preaches, teaches, and conducts himself towards you, assuming the data is wrong in your case.

As a body of believers, we have data to help direct our efforts. Children follow the patterns established by their fathers regarding church. As we discussed before, the data is stark in this regard. If we want baptized babies in church, children in church following along and learning, catechumens attending to the Lord’s house, youth who remain in or return to church, newlyweds who attend regularly and bring their babies to the font, we must have fathers to build those patterns into their children.

Your pastors already know. We pray every day that the data is wrong in your case.

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

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

Who are the Saints?

Encore Post: “He’s a saint!” you might hear someone say. What they probably mean is that the person is very good, generous, kind or helpful. Most often when we use the term, we mean someone respected and honored by the early or medieval church for their example of holy living or strong faith. Such people, called a saint in the first few centuries, were witnesses to Jesus to the point of death. They were also called martyrs, witnesses.

The Bible does not use the word saint in such a narrow way. The word means, “holy one” and is used to describe God’s people, saved and made holy by his grace. St. Paul goes to great lengths to describe how those God is making holy should live. Many Lutheran pastors follow this custom and call the hearers of their sermons “saints.”

During the Middle Ages, saints who were admired for their faith went from being good examples to being venerated — worshipped really, although Catholics would object to that description. The church redefined a saint to be someone whose good deeds were more numerous than their sins and so they did not go to purgatory, but directly to heaven. (that subject is for another post!) There, it was said; they are aware of what is going on and pray for us. They are able to hear our prayers and do miracles for us — or rather ask God to perform them. The honoring of and praying to the saints became known as the cult of the saints.

Martin Luther and the reformers believed the cult of the saints had gotten out of control. They believed it was good to give thanks to God for saints, to study their lives and to imitate their faith. The Book of Hebrews says as much. (Hebrews 13:7) Yet the saints in heaven do not know what is happening on earth and they do not hear our prayers. Prayer and worship belong to God alone.

So Lutherans do not pray to saints, collect pieces of their bodies or things that belonged to them as magic objects. We study some of their lives, consider what happened to them, learn from their sins and mistakes and imitate their faith and good works. We do this not because they are better than us, but because they are just like us. If God got them through this life by faith, he can — and will — keep us to everlasting life.

Rev. Robert E. Smith
Pastor Emeritus
Fort Wayne, Indiana

Posts from What does this Mean? blog are also available on Substack at: What does this Mean? | Rev. Robert E. Smith | Substack .

Christmas Message from Martin Luther

Encore Post: A Wonderful thing happened when the angel announced Christ’s birth to the shepherds.

If this birth had been proclaimed to the nobles of this world; If the shepherds had measured themselves against the standard of these important fellows; If the shepherds had compared to royal wisdom and wealth, they would have been afraid, because power frightens and wisdom intimidates people.

If Christ had come with trumpets sounding; If he had a cradle of gold, His birth would have been a stately thing. But it wouldn’t comfort me.

So, He had to lie in a poor girl’s lap and be scarcely noticed by the world. In that lap I can come to see Him; In this way, He now reveals Himself to the distressed. Yes, He would’ve had greater fame, if He’d have come in great power, splendor, wisdom and high class. Yet, He will come some day, in another way, when He comes to oppose the great nobles. But now He comes to the poor, who need a Savior.

— Martin Luther
Sermon on Christmas Day 1530
Translated by Robert E. Smith
Pastor Emeritus

Translation: ©2022 Robert E. Smith. All rights reserved. Permission granted to copy, share and display freely for non-commercial purposes. Direct all other rights and permissions inquiries to cosmithb@gmail.com

Introducing St. Lucia: Virgin, Martyr

Lucia was a virgin maiden born in Syracuse, Sicily to a well-to-do family in the Roman Empire around the year 286 AD. She was put to death for faith around the year 304 AD, during Emperor Diocletian’s persecution. She is upheld in nearly every Christian tradition that remembers and commemorates the saints. Lutherans commemorate her day on December 13^th. Other traditions, like the Roman Catholic Church, hold a Mass on her day, in her honor. While Lutherans do not hold a festival service with the Eucharist on her specific day, Lutherans with connections to Scandinavia are more prone to hold some kind of service, whether it be a Divine Service or more simply a prayer office on the day.

What do we know about Lucia? Well, unfortunately, we know very little, honestly. The oldest records come from the 5^th century book Acts of the Martyrs. The accounts of Lucia all agree that she was betrothed to a man who was not a Christian. According to the traditional story, Lucia was born into a wealthy family. Her father was of Roman origin, but died when Lucia was quite young. Lucia’s mother was of Greek descent.

As Lucia got older, she took more seriously the Christian faith, even consecrating herself to the Lord, meaning that she was to remain a virgin. However, she did not mention this to her mother. Her mother, fearing for Lucia’s future, arranged for Lucia to be married to a wealthy young son of a pagan family.

Now this is where the legend becomes weird to our Lutheran ears. Lucia’s mother was sick with a bleeding disorder (from my reading of the different accounts it sounds like the flow of blood of the woman in the Gospels). 52 years or so before, St. Agatha, another virgin, had been martyred. It is said that St. Agatha came to Lucia in a dream to encourage Lucia to get her mother to take a pilgrimage to Catania. Mom went and was cured of her disorder, and Lucia persuaded her to allow the dowry for her impending marriage to be given away to the poor. This did not sit well with the man to whom she was to be married.

Lucia’s husband to be sent word to the Governor of Syracuse, accusing her of being a Christian. The Governor took Lucia into custody and ordered her to burn incense to the Emperor. Lucia refused to do so. The Governor then ordered her to be sexually assaulted. Legend also states that when they tried to move her from place to place, a team of oxen were unable to move her. Then they attempted to kill her via burning, but the wood would not catch flame. Lucia was killed via the sword. Other traditions speak about her eyes being gouged out and given to the man whom she was to marry because he prized her eyes. We do not know the truth of such claims.

Lucia’s name appears to have a connection to the Latin “Lux” or “light.” Many traditions, especially those in Scandinavia, connect Lucia to light. She is a bearer of light in the darkness of winter. Some traditions that still occur in households involve setting a crown of candles on the head of the daughter of the house, and she going to each family member’s room in the morning with “St. Lucia Buns.” They are a baked good that incorporates saffron in the dough.

While Saint Lucia may not be well known in our day, she can serve as a model of keeping the faith and expressing hope in the Lord Jesus, who has called all his Christians to take up their cross and follow Him daily. While Lucia’s story is likely embellished in places, we can and should remember her as a saint who died for her faith in the face of brutal persecution. Like all the faithful who call on the Name of the Lord, she has been given the crown of life, and basks in the light of our Lord’s mercy.

Rev. Jacob Hercamp
Christ Lutheran Church
Noblesville, Indiana

Preparation of the Gospel: The Peace of Rome

Encore Post: After the defeat of Marc Anthony and Cleopatra, Gaius Julius Caesar Octavianus, great nephew and adopted son of Julius Caesar, had gained sole control of the Roman Republic. With a combination of political skill and military power, he unified a badly divided empire. Having the Roman Republic declare him first citizen and give him the title Augustus and the title the Son of God (meaning Julius Caesar), he gained absolute power with the trappings of the Republic. This political unity would more or less hold for two hundred years. Successfully pushing warfare to the edges of the Empire, Augustus established the Pax Romana — the Peace of Rome.

This peace was a great blessing in the Mediterranean world. Travel was free of political barriers. A network of durable roads was constructed from Rome to the edges of the empire. Many of these are still in use today. Roman culture gave status to rulers and rich people who constructed public buildings, works like aqueducts, baths, theatres and temples, resulting in a sustained construction boom. A unified currency made trade relatively easy to conduct.

Rome was justly proud of its unified legal code, which, except for the highest levels of society, was stable and, for the most part, objectively enforced. Being a practical people, Romans adopted and adapted Greek culture and language. Where possible, Rome preferred to allow local nations to rule themselves, as long as they paid their taxes, were politically loyal, raised troops when needed and bowed to Roman law when it conflicted with their traditions.

God prepared the way for his son by establishing this common government. It allowed the apostles to fan out quickly across the whole of the Mediterranean World with the Gospel. It protected St. Paul in Jerusalem and allowed his appeal to the Emperor. The census of Caesar Augustus brought the holy family to Bethlehem. It assured the fulfillment of prophecy by sending the true Son of God to the cross rather than to death by stoning. It placed objective guards at his tomb to witness to his resurrection.

Rev. Robert E. Smith

Pastor Emeritus

Fort Wayne, Indiana

Note: This series of blog posts is available as a Kindle book and eventually as a print booklet at: Amazon.com: Preparation for the Gospel. Please note the author makes a small profit on the sale of this book.

Why Do Some Churches Use Blue For Advent Rather Than Violet?

Encore Post: It’s true that some churches use blue for Advent and some use violet. Which one is right, which is better?

First, neither is right and the other wrong. In Christian freedom, we have options of saying the creed before or after the sermon, collecting the offering before or after the prayer of the church, and using blue or violet in advent.

The use of blue for Advent is often attributed to European Marianist cultish worship or pseudo-worship of St. Mary, the Mother of our Lord. To some degree, that may contain truth. But I suspect the source is a little deeper than that. Some will also point to a Byzantine tradition of blue signifying the empress. But, there may be a deeper meaning still.

[Light blue paraments are used Eastern Orthodox, Eastern Rite Catholic, and Russian Orthodox Churches. Their use dates back into antiquity. This significantly precedes the Modern Oxford movement in England, which is sometimes maligned as a Marianist source, or an exclusively medieval Marianist origin to the use of blue in Advent.] (2023 Update)

There’s a specific reference in Numbers to the color of the skins on the Ark of the Covenant as the congregation of Israel carried it from place to place. “When the camp is to set out, Aaron and his sons shall go in and take down the veil of the screen and cover the ark of the testimony with it. Then they shall put on it a covering of goatskin and spread on top of that a cloth all of blue, and shall put in its poles.” (Numbers 4:5-6)

For our benefit, Christian artists will often depict the Ark of the Covenant moving uncovered. They do this so that we can see the gold, the cherubim, and the mercy seat, and know what it is. But, in reality, the ark was always covered from our eyes while in transit. The coverings were of an unclear material (ram, goat, porpoise, or maybe dugong) that was certainly blue in color. Moreover, no one was to touch the ark. The unmitigated holiness of God is dangerous to us in our sinful state and uncleanness.

When King David sought to move the ark back to Jerusalem, he and his men saw the holiness of God in action. Uzzah died when he touched the ark to steady it after the oxen stumbled. “So David was not willing to take the ark of the Lord into the city of David. But David took it aside to the house of Obed-edom the Gittite. And the ark of the Lord remained in the house of Obed-edom the Gittite for three months, and the Lord blessed Obed-edom and all his household. And it was told King David, ‘The Lord has blessed the household of Obed-edom and all that belongs to him, because of the ark of God.’” (2 Samuel 6:10-12)

In his commentary on Luke, Dr. Arthur Just of Concordia Theological Seminary points out the parallel between 2 Samuel and Luke 1. Both show a going up into the hill country. The Israelites greet the ark with shouts of joys as does Elizabeth to Mary. The blessing of the house of Obed-Edom is reflected in Elizabeth’s being filled with the Holy Spirit, implying blessings for her and her home. Both the Ark and Mary remain for three months (Arthur A. Jr Just, Luke, Concordia Commentary (St. Louis: Concordia Pub. House, 1996, 1:72)).

St. Luke reports, “In those days, Mary arose and went with haste into the hill country, to a town in Judah, and she entered the house of Zechariah and greeted Elizabeth. And when Elizabeth heard the greeting of Mary, the baby leaped in her womb. And Elizabeth was filled with the Holy Spirit, and she exclaimed with a loud cry, ‘Blessed are you among women, and blessed is the fruit of your womb! And why is this granted to me that the mother of my Lord should come to me? For behold, when the sound of your greeting came to my ears, the baby in my womb leaped for joy. And blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord.’” (Luke 1:39-45)

In the Western Christian tradition, we call St. Mary “the mother of our Lord.” The Eastern Christian church uses the term: “Theotokos.” Theotokos is a Greek term meaning: “God-bearer.” The Greek term is also a spectacular image for us to have in our minds. It pictures something like the Ark of the Covenant.

The ark was nothing but an acacia wood box, covered in gold and finely decorated. The presence of God upon the ark made it unique. The virgin Mary also had no special attributes compared with other Israelite women. Yet, the presence of the Lord within her caused great joy for Elizabeth and her unborn son, John.

The presence of God in the ark looked to the ecclesia of Israel like a clump of blue animal skins skewered on a pair of poles, and carried about. Artists have depicted Mary in a blue mantle. The blue doesn’t show her specialty. The blue shows us what’s in there: Christ the Lord, the Holy One of Israel. Advent blue shows us what’s coming.

[While violet and blue are certainly both acceptable, I think blue better serves our Christology in Advent. The two penitential seasons, Advent and Lent, are not the same. We treat them differently in our liturgy and hymnody. Lent is more austere. In it we put away our alleluias. This is not the case for Advent. A variation in the colors can reinforce the distinction between the penitence of Advent and the penitence of Lent.] (2022 update)

Blue serves to show us a new thing. While we prepare our hearts in the penitential season of Advent, God is delivering His Son. The Son of Man is born to die for our sins. Unlike the unmitigated holiness of God in the ark, God in human flesh is fully like us in flesh. He has the power to heal, even by the hem of His garment. But His touch does not strike down sinners. This blue points us not to Mary, the God-bearer, but to the God she bore.

Let the blue of Advent fill us with hope.

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

Savior of the Nations, Come

Savior of the Nations, come,
Virgin’s Son, make here Your home!
Marvel now, O heav’n and earth,
That the Lord chose such a birth.

Jesus is the Savior of the nations. From the very first line, we realize that Jesus comes for more than Israel, but also for the Gentiles, also for sinners. The virgin birth is the miracle of Christmas. Though we do not understand it in our ways of thinking, we most certainly believe that God became man.

Not by human flesh and blood,
By the Spirit of our God,
Was the Word of God made flesh—
Woman’s offspring, pure and fresh.

Walking through the Apostles’ Creed, we find the following line, that Jesus was conceived by the Holy Spirit. This “Word made flesh” language is taken right from John 1, the Gospel reading for Christmas Day.

Here a maid was found with child,
Yet remained a virgin mild.
In her womb this truth was shown:
God was there upon His throne.

Jesus’ birth appeared to the world like a peasant’s birth or a servant’s birth. But this stanza reminds us that Jesus is the King of all creation coming to redeem all creation.

Then stepped forth the Lord of all
From His pure and kingly hall;
God of God, yet fully man,
His heroic course began.

Where is Christ the King? Firstly, in heaven with God the Father, the Son lived and reigned. So for Him to step forth from heaven to earth, we realize He has come to wage war for us against sin, death, and the devil.

God the Father was His source,
Back to God He ran His course.
Into hell His road went down,
Back then to His throne and crown.

Now this verse refers to the descent into hell. If we consider this in terms of location, we might think that the descent is part of Christ’s humiliation, “going down.” But the descent into hell is the first act of the exaltation, that Christ declares the victory over the devil forever and it is finished and can never be changed.

For You are the Father’s Son
Who in flesh the vict’ry won.
By Your mighty pow’r make whole
All our ills of flesh and soul.

This verse shifts toward us. It almost sounds like the prayer of the people, that by His suffering, He sympathizes with our suffering. But by His resurrection, we have the promise of redeemed and glorified bodies without suffering.

From the manger newborn light
Shines in glory through the night.
Darkness there no more resides;
In this light faith now abides.

This verse makes clear that Jesus Christ is the Light of the World, and that darkness has no power anymore. Faith now abides in us.

Glory to the Father sing,
Glory to the Son, our king,
Glory to the Spirit be
Now and through eternity.

Rev. James Peterson
St. John Lutheran Church
Curtis, Nebraska