What Does This Mean?

The two treatises of early 1522 became very popular and were well-read during Luther’s lifetime and afterwards. However, they did little to calm the unrest brewing in Germany, however. To complicate matters, men from the Saxon town of Zwickau came to town, claiming to be profits, whom God spoke to directly. They taught many doctrines that would be eventually adopted by the Anabaptist movement, including that infant baptisms were not baptisms at all. Philip Melanchthon confronted them, but was at a loss as to how to answer them.

In mid-February, the Wittenberg town council begged him to return. And so he did, emerging permanently from his retreat on 6 March 1522, five hundred years aggo today. While he was on the road, he wrote to the Elector to warn him of that development. The Elector was worried he wouldn’t be able to protect Luther. Wittenberg was just fifty miles from the Saxon territory of Duke George, a supporter of the papacy — more or less. He would not hesitate to burn Luther at the stake as a heretic.

When Luther arrived home, he spent the next few days conferring with his allies. He decided for the time being not to resume his professorship, but for the next two years preached regularly in the city church (St. Mary’s) and worked on his Bible translation. He began his time as “Preacher in Wittenberg,” on the first sunday in Lent, known as Invocavit Sunday, March 9, 1522. He continued to preach for seven days, concluding on the second Sunday in Lent.

©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

I only entertain beggars on Thursday morning, first thing in the mornings. We have a preschool on our property and it’s imperative that the folks seeking handouts don’t get the impression that they are welcome to visit anytime and speak to anyone. I ask our staff and volunteers to firmly invite anyone seeking aid to come again on Thursday. I invite them to hang me out to dry by saying something like, “Pastor won’t let us speak to anyone or give anything out. You have to come talk to him first thing on Thursday morning,” implying that I’m a big meanie.

Another time, I may talk about tactics used by beggars. Today, I wanted to share a particular story for a different reason. I had a visitor in my office just before Christmas with a fantastic story. She came at around 11:15, just late enough to be inconvenient. That’s usually on purpose. I invited her into my office to sit and talk.

I make a habit of asking an open-ended question or two and letting folks talk themselves out. I make the time to sit and listen as long as necessary. Sometimes, I’m convinced that I can help in some way, and I do. Sometimes, I’m convinced my help will not be helpful, and I don’t. This often becomes clear quite soon. But, I like to give folks a chance to speak their mind.

This woman was one who didn’t like dead air in conversation. Silence is strong tool in listening to folks sharing their stories. True stories tend to become more consistent within themselves as they’re repeated to fill uncomfortable silence. Lies and distortions tend to get convoluted and details confused with repetition. Her story quickly fell into the later category.

The woman was a fairly well-spoken, clean, well-kempt lady in her late 40s – early 50s with clean clothes, a recently purchase vehicle with temporary tags, and newly done nails. She was dying for four forms of end-stage cancer, had recently move to La Grange from the coast, was homeschooling a special needs child, and unable to find work despite help wanted signs in most windows around town. When she seemed to understand I may not be buying her story, she started to speak a different language.

No she wasn’t exhibiting glossolalia (speaking in tongues). She started to incorporate Christian sounding phrases. I’m going to call this style of speaking Christianish. It doesn’t quite sound Christian, because it isn’t. Now, I’m sure Christians may speak this way from time to time. But, Christianish seeks to convince the hearer that I’m a Christian just like you think I ought to be.

Suddenly, She and her previously unmentioned husband left the coast because they prayed on it. And, having prayed, “God told me to leave, shake the dust off our sandals, because there was nothing for us there. His Spirit had provided all He could.”

She had noticed me noticing her vehicle and wove that artfully into skein of her yarn. “That truck is the perfect vehicle for us. We found it over a month ago. But, the owner wanted too much. So, we prayed on it and claimed it in prayer. God gave us peace over it. The owner called two days ago to accept our offer. It’s a God thing.”

Concerning her apparent good health, she said, “I don’t know how I’m still alive. It must be for my kid. God said He would put a hedge of protection around me. I have a special needs child. He’s slow and he’s got ADD, ADHD, and PTSD. I don’t trust those schools with him, so I keep him at home. He loves Jesus and reads his bible. When, I was pregnant with him, God told be he was going to be special gift. He said this boy was going to be a man after Gods own heart. And, He has a great plan for him.”

When she caught me taking in the quality of her nails, she offered, “Yeah, just had my nails done yesterday. I don’t spend this kind of money on myself. But, a friend gave me money as a birthday gift for me to get these nails. The gift covered most of it. And, I felt like I had to honor her. She’s blessed to be a blessing.”

For the sake of time and space, I’ve distilled this 45 minute conversation down to a few sound bites. Any of the phrases above might be used by Christians. They are not the kind of language we Lutherans would use. The collection represents influences of spiritual enthusiasm, name-it-and-claim-it, prophetic anointing, and others not cited here.

The enthusiasts expect direct revelation from the spirit by feelings, impressions, and actual words of God. These new revelations are treated as equal to or over the Word of God in the Bible. Moreover, the enthusiast sees them as a proof of true Christian faith.

The name-it-and-claim it crowd teaches that the wants of this physical world are just a prayer away. If you pray right, and with adequate faith, God must deliver what you ask. Your lack of faith is the only thing holding you back from forcing God’s hand.

The notion of prophetic anointing requires modern prophecy to be a thing. Then, it encourages mothers to believe themselves to be like Hannah, the mother of Samuel. But, more still, that they are to receive a direct divine promise of their kiddo’s assignment.

Combining these elements of very specific Christian groups together is an odd fit. Along with the unmentioned bits, I was left with a picture of a collector. This woman had gathered Christian expressions and compiled them into a language she could use to convince you that she’s a Christian just like you. Ultimately, it’s just another begging technique like pressing the time on your end to encourage you offer-up “go away” money.

The begging feature here is less important than the way the language works. In isolation, certain expression may sound Christian. But, when the bits don’t fit together and don’t flow from the scriptures, you’re hearing a false Christianity. Maybe it’s a suit for work, a cover for insecurity, or ploy to separate you from your money.

Be wary of the Christianish language.

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

©2022 Jason Kaspar. 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.

On his visit to Wittenberg in December 1521, Junker Jörg had a chance to speak with and overhear conversations between everyday Germans. What he learned disturbed him greatly. He sensed anger against the Church and her abuses and general unease among common people. He likely read several of the extreme pamphlets, some threatening violence and rebellion.

For months he had been haunted by the possibility that events could get out of hand. The Electoral Saxon Court was also worried. Not entirely successfully, the Elector forbid the changes being made by Luther’s followers and university students for the time being. Yet many of the changes being made by impatient reformers were ideas he himself had advanced. The end to private masses, distribution of both elements in the Lord’s Supper and an end to monastic celibacy were among these reforms. He vowed to write and discourage the former while encouraging the latter.

In the summer of 1521, from the safety of the Wartburg, Luther wrote a treatise De abroganda missa privata Martini Lutheri sententia (The Misuse Of The Mass [AE 36:129ff]) to help those engaged in beginning to reform the Mass. He explained his chief objections and the reasons why he opposed them so that reformers would have good arguments to employ. He argued for the distribution of the Lord’s Supper in both kinds and the end of private masses, said to accumulate merit for souls in purgatory, He concluded that these practices rested on several false doctrines, that the priesthood is a separate and superior class of Christians and that their work is primarily about sacrifice. Instead, all Christians are priests, the work of the priesthood is preaching, not sacrifice and that the mass itself is not a sacrifice at all, but a promise given by Christ to be received in faith. He sent the work to George Spalatin, Elector Frederick’s secretary, who decided not to publish it. In the meantime, Luther worked from notes to prepare a German version, Uom Missbrauch der Messen When Luther found out the book hadn’t been published, he demanded the publication of Misuse of the Mass under threat to write something more inflammatory. Both versions were first published in January of 1522.  

He also sent Spalatin a book to urge his followers not to resort to insurrection. The work, Treue Vermahnung zu allen Christen (A Sincere Admonition by Martin Luther to All Christians to Guard Against Insurrection and Rebellion) appeared in early 1522. In the book, Luther argued that insurrection was forbidden by God. He had given authority to punish and compel reform to the government and it must remain with them. It is the role of the common man to point out where reform is needed, pray for it and urge their rulers to enact it and not to participate in abuses. They ought to trust God to act on their behalf. In the conclusion to this work, Luther asks that his followers not call themselves Lutheran. “What is Luther? After all, the teaching is not mine. Neither was I crucified for anyone.… How then should I—poor stinking maggot-fodder that I am—come to have men call the children of Christ by my wretched name?” (Martin Brecht, Martin Luther: Shaping and Defining the Reformation, 1521–1532, trans. James L. Schaaf (Minneapolis, MN: Fortress Press, 1994), 32.)

©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

The Lutheran church is often maligned for her lack of friendliness. We are well aware of the issue. We even assign greeters to welcome folks as they come into the building. Just like the back pew preference, I suppose we’re not alone in Christendom in this either. But, is there a possibility that there’s another underlying issue?

I’ve concluded over the years that some of our chilly interaction is caused by fear. Not some introverted fear of interaction itself, but a fear of being exposed or causing great pearl clutching offense. Both, I suspect, originate from the same source.

We’re afraid to greet a strange face, because they might be an infrequent, long-time member. We fear offending them and chasing them off. We also fear being exposed as a newbie, regardless of how many years are under our belts, in the face of a generational member, who deserves more credit than us.

To the second concern, impostor syndrome is a real thing. In most of the rest of our lives, it’s sort of an irrational fear. But in Christianity, it’s legitimate. We come to confess our sins, hear the absolution, hear the word of God, and receive his gifts of forgiveness of sins life and salvation. We do it often, constantly reminding ourselves that we don’t belong or deserve these gifts. Baptized into Christ, we are imposters no more. We are grafted into the body of Christ. We are members of the one body, the one family of faith.

The fear of offense is also legitimate. But, we should not be paralyzed by it. The misidentified delinquent member may get mad, but they lack standing in the case. They are the ones who’ve hidden their faces from the congregation. They are the ones who’ve absented themselves from the place where God promised to deliver his blessings to His people.

Think of it this way: Attendance is membership. Membership is not a listing on the membership roll caused by a protracted failure to clean-up the rolls, not a ancient familial connection, not a community presence, not a huge donation in the recent or distant past. “I don’t have to go to church to be a Christian” you’ll often hear.

That’s true but consider this. “Just a like a fish doesn’t have to be in water to be a fish. What happens to that fish when you take it out of the water for too long?” (Tyler Edwards, “Do You Really Have To Go To Church Every Sunday,” Relevant Magazine, 2017). God gives us His church to keep us in the faith and guard us against the Devil, the world, and our sinful flesh.

Our fear can block us from serving those returning folks and, more importantly missing new visitors among us. By simply not engaging, we won’t be exposed or hurt somebody’s feelings. At what cost? How many folks have visited among us without a word from the person sharing their pew, seated behind, or seated in front of them? How many people did we miss getting to know and folding into this body of faith?

You Are the Church! A simple word of greeting from one individual to another can make all the difference in the world to that person you don’t know yet. “Hi, my name is Esmerelda, and you are?” “Can I show you how to use that bulletin?” “We’re on page 167.” Even the simplest things can make their scary visit more comfortable. It can’t be done by formatting of the bulletin, welcome banners, or uncomfortable announcements. It can be done by each of us offering a word greeting or assistance.

That’s also true of the long delinquent member too. They may have forgotten what comes next, or never learned in the first place. If you don’t know them, they prob’ly don’t know you either. We’re here for the same reason. We come to the house of the Lord to hear and receive that forgiveness bought for us by the death of Jesus.

Let us attend to the house of the Lord.

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

©2022 Jason Kaspar. 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.

Pastor Brent Keller was recently installed as pastor of Trinity Lutheran Church in Guttenberg, Iowa and St. Paul Lutheran Church in McGregor, Iowa. His bio has been updated at: https://whatdoesthismean.blog/meet-rev-brent-keller/

Yes, of course God still speaks to us. He speaks directly to us each week, when we hear His Word. When your pastor says, “in the stead and by the command of my Lord, Jesus Christ, I forgive you all of your sins.” We are to hear the words as if Jesus Himself spoke them to us just now. The Divine Service on Sunday morning is all about the Lord speaking to us.

But, that’s not really the question, is it?

Your Aunt Beatrice, who now calls herself, Sister Mooncloud, means something entirely different. She or Uncle Stinging-rain say that God speaks directly to them. They’ve told you that they are more in touch with the Spirit of the Almighty in some way.

The method doesn’t matter. What matters is content.

A prophet is simply one who hears and reports the Word of the Lord. A true prophet cannot speak falsely. Moses warned the people of Israel, and us, too, that false prophets are coming, and here’s how you will know. “And if you say in your heart, ‘How may we know the word that the Lord has not spoken?’— when a prophet speaks in the name of the Lord, if the word does not come to pass or come true, that is a word that the Lord has not spoken; the prophet has spoken it presumptuously. You need not be afraid of him.” (Deuteronomy 18:21-22)

Always, the prophet must speak truth. If Uncle Stinging-rain or Auntie Mooncloud say a thing purporting to be the voice of God, it must come true as they have said. If the Senate doesn’t overturn the election, the comet doesn’t strike the earth, Mom and Dad don’t die at the appointed time, or the market doesn’t have a cataclysmic reaction, then the prophesy and the prophet are false.

Even the remedy given by the Lord through Mosses reflects a curious disdain. “You need not be afraid of him.” The proscribed reaction here isn’t fisticuffs, scourging, or stoning. It’s indifference. Have no fear, de-escalate, disengage.

All prophesy must point to Jesus and Him crucified for our sins. You and I may not always readily see it. But, it is the case to be sure. On the road to Emmaus, two of the followers of Jesus received clear teaching on their seven mile walk from Jesus himself after the resurrection. “And he said to them, ‘O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?’ And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.” (Acts 2:25-27)

“But, Pastor Kaspar, what about St. Peter’s Pentecost sermon concerning visions? Doesn’t that indicate a renewed prophesy?” That’s a fine question. When Peter and the disciples spoke in tongues, speaking all the languages of the people present, He did preach about prophecy. But, what does he actually say?

“But this is what was uttered through the prophet Joel: ‘And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; … before the day of the Lord comes, the great and magnificent day. And it shall come to pass that everyone who calls upon the name of the Lord shall be saved.’

Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know — this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. God raised him up, loosing the pangs of death, because it was not possible for him to be held by it.” (Acts 2:16-17, 20b-24)

Jesus taught on the Emmaus road: all prophecy is of Him. Peter also preached the same from the prophecy of St. Joel, chapter two. The prophet spoke of Jesus. The day of prophesy is the day of salvation. It’s the day of Jesus. For you, that day is today.

The writer of Hebrews puts a fine point on it too. “In many and various ways, God spoke to His people of old by the prophets. But now in these last days, He has spoken to us by His Son.” (Hebrews 1:1-2a) We have prophecy. But, the whole of it points to Jesus and his work saving us.

And St. Peter teaches us in His second epistle, chapter one, “For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty … And we have something more sure, the prophetic word, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts, knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation.” (2 Peter 1:16, 18-20)

We have the interpretation: the saving work of Jesus for us. Now, also we have the lens through which prophecy is revealed to us. We have Jesus and the scripture attesting to Him. Anything else is false prophecy. Fear not, dear Christians, ignore those words.

Let us prophesy of Jesus alone, and the work He has done.

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

©2022 Jason Kaspar. All rights reserved. Permission granted to copy, share and display freely for non-commercial purposes. Direct all other rights a nd permissions inquiries to cosmithb@gmail.com.

The new logo for Mt. Calvary Lutheran Church & Preschool of La Grange, TX features two elements of our ecclesiastical architecture. Both our pulpit and lectern walls within the chancel feature the same brick form. These two features flank the large chancel cross.

In church architecture, we should always see the numbers before our eyes as deliberate and pedagogical. The repeated features in church sanctuaries are generally done on purpose. They also serve to teach about the Christian faith, reminding us about something significant.

These numbers include fours for the Gospel writers, sixes for creation and the fall into sin, sevens for holiness, tens for the completeness of all peoples, and twelves for holy completeness. Our sanctuary also makes use of numbers to teach us about the Christian faith.

The brickwork flanking the cross has a central column consisting of two independent bricks and a continuous column. In the church threes are a Trinitarian symbol. The Trinity is, then, core upon which eight horizontal bars hang. Eights in the church are symbols of resurrection, recreation, new life in Christ, and baptism.

In six days, The Lord created the Heavens and the Earth. On the Seventh day, He rested. After the fall, the eight day becomes a symbol of the promised redeemer. In Genesis 3:15 we hear, “I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.”

In the flood, eight souls are preserved in the ark. They are preserved by water, which also washes way the wickedness of the earth. St. Peter teaches us in 1 Peter 3 “20because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. 21Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ.”

All Jewish males are circumcised as a mark of God’s covenant with His people. This circumcision is proscribed for the eight day of life. That Genesis 3 promise is tied to the eight day.

Jesus’ resurrection is an eighth day event. He is crucified and dies on Friday. He is entombed in death from Friday through the entirety of the Sabbath (the seventh day), and is raised again from the dead on the eighth day.

In Colossians, chapter two, St. Paul teaches us to understand baptism from circumcision. “11In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, 12having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead. 13And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses.”

These two Trinitarian Baptismal symbols on both sides of our altar point our eyes to the source of our salvation. In baptism, we receive the forgiveness of sins AND the faith, which clings to that promise. The forgiveness purchased and won by Jesus’ crucifixion and death on a cross. A symbol of death promising us eternal life.

Let us ever glory in that baptismal promise.

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

©2022 Jason Kaspar. 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.

Romans 8 is one of the most comforting chapters in the Holy Scriptures. It follow St. Paul’s description of the frustration he feels with struggling against his old Adam, the dark, sinful self that remains in a Christian. It begins by affirming that Christ can help us with our struggles with the sinful flesh. He fulfilled the requirements of the law for us, setting us free from slavery to our sinful flesh.

The passage before us talks about how we can live according to the Spirit, even while still living in conflict with our sinful desires and all the while suffering in this world. There are several phrases in it that are difficult to render in English. How translators handle them reveal much about their theology.

In Romans 8:15, Paul explains the new status we have as Christians. We do not live fearfully, as a slave fears displeasing his master, but we live the way children and heirs of the paterfamilias — the father of the house, who we can call “daddy.”

The Greek for our relationship is υἱοθεσίας (huiothesias) literally means “to place as a son.” It is the term for adoption, which was very common in Roman and Greek culture. It made the person adopted an heir with all the same rights, privileges and status of the one who adopts. Even slaves could be adopted and thus freeing them and more. It was almost as common to adopt adults as it was to marry. In fact, Julius Caesar adopted his ally Octavius, who then was known as the son of Caesar, and, when Caesar was honored as a god, the son of god.

Following the Vulgate, The English Standard Version translates it as a part of a title for the Holy Spirit (the Spirit of adoption as sons), the old New International Version in a similar, but less accurate way (the Spirit of sonship). The Good News Bible separates it into an event (the Spirit makes you God’s children), losing its connection to the Spirit entirely.

Martin Luther translated the phrase very differently. He wrote “einen kindlichen Geist” — a child-like spirit. If Paul is comparing attitudes, this is likely what he meant. We are not given a slave’s attitude, or the attitude of the follower of a pagan god, which is motivated by the fear of punishment. We are given the attitude of an adopted son. We approach the Father in prayer “confidently with all assurance, as dear children ask their dear father.” (Small Catechism 3.1.2)

Paul then tells us what this adoption means for us. It is not our imagination. The Holy Spirit is our witness, testifying with our spirit that we are God’s children. Since we are God’s children then, we are God’s heirs, heirs with Christ and share everything he has. Since Jesus suffered that he might enter his glory, so we share his sufferings with him.

The Reformed tradition and the Lutheran tradition understand Romans 8:17 differently. For the Reformed, the passage is conditional. If we share in Christ’s suffering, we will be rewarded by sharing in his glory. Lutherans understand it unconditionally. Since we share in his sufferings, we will share in his glory.

The Greek construction can be legitimately understood either way. It is:

εἴπερ συμπάσχομεν ἵνα καὶ συνδοξασθῶμεν.

The Greek particle εἴπερ sets up a relationship between two phrases. It can be conditional or unconditional. What is important is the two are linked. Should the first happen, the second must happen. So, if a translation says, in effect, “since,” we suspect a Lutheran had something to do with it. If it translates, “if,” then a Reformed translator. So, for example, the Evangelical Heritage Version has “since we suffer with him, so that we may also be glorified with him” and the NRSV “if, in fact, we suffer with him so that we may also be glorified with him.”

©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

There is a thin veil of spirituality cast over our land. We see it on bumper stickers, t-shirts, bible covers, and memes all over social media.

One such text is the passage, “Be still, and know that I am God,” Psalm 46:10a.

When you see this passage, it’s usually covered with flowers and butterflies. It’s meant to instill peace and a sense of wellbeing. It’s used in inspirational calendars. Sometimes we’ll see this passage used for a month at a time, but pondering what?

Using the verse of Psalm 46 this way comes to us from the movement founded by Mary Baker Eddy. It’s one of a short list of passages cited as their central teaching. The teaching is an expression of peace, found in pursuing the father-mother god in the Christian Church, Scientist movement.

The Christian Church, Scientist is a non-trinitarian, christian-ish heretical sect founded in the 1870s in Boston, MA by Ms. Eddy. They are part of a group of metaphysical Christian offshoots centering on the “divine mind” and the unreality and/or escape-ability of the physical world.

There is nothing new under creation. These ideas have been with mankind since the beginning. One more notable case is that of the gnostic heresy of the earliest centuries of Christianity. The Gnostics also viewed the physical world as an evil to escape. They shared the same the notion of divinity as an essence we aspire to join.

Our creeds all speak of God in substance and personhood, in direct opposition to these ideas.

The metaphysics intend for us to hear those words, “be still, and know,” and find a new understanding and a new revelation within our own minds and the stillness thereof. This does not fit the context of Psalm 46 very well at all.

Psalm 46 is the scriptural basis of Martin Luther’s reformation battle hymn, “A Mighty Fortress Is Our God.” Not surprisingly, the Psalm is rich with imagery relating to battle and warfare. There is a stillness, but not an internal one.

When Psalm 46 occurs in the lectionary, verse 7 is the suggested antiphon. An antiphon is a verse of the psalm, another psalm, or a passage of scripture used to focus our reading the central theme of the text. Psalm 46:7 reads, “The LORD of hosts is with us; the God of Jacob is our fortress.” That verse is echoed within the psalm without our help. Verse 7 and the final verse, 11, are the same.

Look to God for peace and protection. In the midst of all we are about to hear, He is our Fortress.

“God is our refuge and strength, a very present help in trouble. Therefore we will not fear though the earth gives way, though the mountains be moved into the heart of the sea, though its waters roar and foam, though the mountains tremble at its swelling.” (Psalm 46:1-3)

The presence of God here is immediate, not distant. He not a God who can, may, or will be our refuge. He is. That’s the same answer He gave to Moses from the burning bush, “I am has sent me to you.” And, Jesus says the same, “before Abraham was, I am.” (Gen 3:14; John 8:58)

The roaring of the seas and the destruction of the mountains are the image of uncreation. The disorder that rises out of the good order of creation after the fall into sin is that raging. All creation groans for redemption.

“There is a river whose streams make glad the city of God, the holy habitation of the Most High. God is in the midst of her; she shall not be moved; God will help her when morning dawns. The nations rage, the kingdoms totter; he utters his voice, the earth melts. The LORD of hosts is with us; the God of Jacob is our fortress.” (Psalm 46:4-7)

The seas are an image of disorder and sin. The river is an image of new life, forgiveness, and new creation. In the prophets and in the Revelation of Saint John, the river flowing into, through, and from the city of God is the source of restoration. The peace and restoration isn’t cowardly though. She cannot be moved. She, the city, is resolute. The Lord is with her.

The Lord of Hosts, Lord God of Sabaoth, Lord of battle-tested armies, this is not a weak, peaceable image of our God. He, who commands the armies of victorious angels, that Lord of host is with us, our fortress.

“Come, behold the works of the LORD, how he has brought desolations on the earth. He makes wars cease to the end of the earth; he breaks the bow and shatters the spear; he burns the chariots with fire. ‘Be still, and know that I am God. I will be exalted among the nations! I will be exalted in the earth!’” (Psalm 46:8-10)

The enemies of the Lord: sin, death, and the Devil are defeated and bound for destruction. That battle is already won. But yet the complete destruction of our old evil foe awaits Him and his minions. Beyond victory, the Lord will break and destroy even the implements of that warfare. With your weapons broken, shattered, and burning before you, now be still before the Lord.

Primarily an accusation to the vanquished: be still. Those who would not cease in speaking against the Lord; be still. Those who accuse the children of God: be still. Those who serve the adversary: be still and know that I am God. I will be exalted in the earth! Let all mortal flesh keep silence.

Why?

The LORD of hosts is with us; the God of Jacob is our fortress. (Psalm 46:11)

–

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

©2022 Jason Kaspar. 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.