What Does This Mean?

The Wedding at Cana

In John 2, we find our Lord at a wedding. He is there along with his mother and his disciples, all invited guests. In the course of the celebration, they run out of wine. And in the first century, running out of wine at a seven-day wedding feast was not a good thing for the host. It would be rather shameful, in fact. And so Mary comes to Jesus and tells them that the wine was gone. And already, we see she believes in her son. But we also see that she doesn’t have a full understanding.

Jesus responds to her, “Woman, what does this have to do with me? My hour has not yet come.” Of course, he is right. Having enough wine is not his responsibility. Ensuring that the banquet continues as normal is not why he has come. Undeterred, faithful Mary looks at the servants and tells them, “Do whatever he tells you.” And they do. And what are they told? To take the six stone water jars, jars used for ceremonial cleansing, and fill them to the brim. Fill them until they are about to run over. And they do.

And they obey the Lord when he tells them to take this water from the jars to the master of the feast. Now think about this request: You are to take the water that people wash their hands in and give it to your master to drink. It is water that you wouldn’t want to drink, but you are to give it to your master. How many of you would be willing to do that? Even if you wouldn’t, they do. “Do whatever he tells you.”

The water, now wine, is brought to the master of the feast and he tastes it. And when he does, it is not dirty water that hits his palate, but the best of the best vintage of wine you could imagine. Only better. His response says it all. He calls the bridegroom and, in a way, chides him for bringing out the best wine later on in the feast.

Jesus submits to his mother and ensures that the joy of the feast is not interrupted. His time is not yet come, but he uses his power to provide for the needs of the newly married couple. But why? Jesus isn’t responsible for there being enough wine. He isn’t required to do anything. Why act? Because the is the first of his signs and upon doing it, he manifested his glory. And he manifests his glory for one simple reason: that his disciples would believe in him.

Throughout the ministry of Jesus, the disciples are witnesses to the teaching of Jesus. The miracles of Jesus. They see and experience his joy and pain. Reception and rejection. As they walk with him, they learn to trust him. To believe that he is the Son of God and the Redeemer of the world. But even as they do so, they stumble and fall. At times, they doubt. And that should provide us some comfort. They were with Jesus as he walked among them. We, some two-thousand-years later, are with him, but we do not see him in the flesh.

Though we don’t have Jesus in the body with us, we do have what the Holy Spirit had the apostles write down for us. We have the Word of God. And in it, especially in the Gospels, we read what Jesus did and what he has done for us. The Apostle John even gives the reason for writing his Gospel: That all those who hear it would believe in Jesus. That he is the Son of God, and that believing in him you would have eternal life.

We see in the miracles of Jesus that they are not to make us “healthy, wealthy, and wise,” but to be wise in what is the Truth. To be wise in knowing and trusting in Jesus. This first and chief sign of Jesus at a wedding in Cana clues us into what all the Gospel, and indeed, the Bible is about. It is about Jesus. How he creates all and then comes to it after it falls to restore it.

The wedding in Cana is a joyous festival, but it runs out of wine. The church throughout the world today celebrates the joy of Christ weekly by coming together, hearing the Word, and participating in the sign, the sacraments, that our Lord has given us. But we also wait for the culmination of the wedding in Cana. We wait for our own wedding feast as the Bride of Christ. It is there that he will again bring out the best of the best wine, and we will live eternally with him.

Rev. Brent Keller
Peace Lutheran Church
Alcester, SD

Jesus Teaches on the Mount and the Plain

Sometimes when surveys are taken of what people believe, the question is asked, “Who do you think Jesus is?” Good question. Jesus himself asked his disciples this question. Among the most popular answers are: “He was a great teacher” and “a new lawgiver — like Moses.” What people mean by this is often a guy with good advice into how you can live a good life here and now. From this perspective, there is nothing like the Sermon on the Mount (Matthew’s version) and the Sermon on the Plain. (Luke’s version) On the top of the list of most familiar teachings are: “Do to others what you would have them do to you,”(Luke 6:31) “Judge not,” (Matthew 7:1) and the Beatitudes. (Matthew 5:1-11, Luke 6:20-23)

Many sermons, Christian commentary and devotional literature treat the Beatitudes as a kind of recipe for the Christian life. They teach that Jesus is giving a new law on how to live your life at a higher level. They are taught to be the way to “be perfect as your heavenly Father is perfect.” (Matthew 5:48) But such an analysis is missing the point. These are more descriptions of what Christians are like than what they must strive to do. They are predictions and promises, not commands to do to be saved or to be Super Christians.

But how can these be true? It is obvious to every Christian that they are far from poor in spirit–we think very highly of ourselves; we do not mourn our sins often — we kind of like them; we may say we want to be righteous, but keep our own favorite sins; we are mixed up at heart between the good we want to do and the evil we end up doing; we often want to carry grudges and have it out with our neighbor and dread persecution. Jesus’ line: “be perfect as your Heavenly Father is perfect” haunts us.

Yet the promises of the beatitudes come true because Jesus lived them out perfectly. Having done so, he took our sins and imperfections to cross where he died to pay their debt and broke their power over us. Now when God sees us, he sees only the ways we live the blessed life and not the way we fail to keep it. These blessings and others like them in Scripture are also promises of the way life will be for us when we live in the eternal kingdom after Christ at last returns to take us home. So, we are blessed and will be blessed, in God’s kingdom now and in his kingdom come.

Look! The Lamb of God!

John the Baptist knew who he was from his birth, He was the voice crying in the wilderness — the first prophet in four hundred years. He would be the herald of the Messiah. Yet even he didn’t know who the Messiah was. His cousin Jesus lived such an ordinary life, he didn’t stand out even to the last and greatest prophet. All that changed when he baptized Jesus and God the Father spoke and God the Holy Spirit settled on him like a dove.

Now John knew who Jesus was and what he had to do. “Look!” he told his disciples, “The lamb of God, who carries away the sins of the world!” This insight was fro God and not his upbringing. The Jewish people mistakenly thought the Messiah would be an earthly king, who would defeat the Romans and rule the world from Jerusalem. But the Messiah was instead to be the sacrifice to atone for the sins of the whole world.

All the Passover lambs of history, all the scape goats of Israel, all the sacrifices for sin did not have that power alone. They drew the ability to forgive from the sacrifice of God Himself in Jesus. As the Lord’s Supper, Baptism and absolution draw their strength from the cross, so did all the sacrifices of Israel’s history. The Angel of the Lord, who stayed the hand of Abraham and promised that the Lord would provide the lamb fulfilled it in himself.

This title of the Messiah, then, is precious to us. It is why we use it in the prayer just before we receive the Lord’s Supper — the agnus dei. “Lamb of God, who takes away the sins of the word… have mercy on us… grant us peace.”

The Baptism of Our Lord

John the Baptizer arrived in the wilderness preaching a message of repentance. He called on those who came to him to turn away from their sin and pursue righteousness. When he is asked what to do, he tells them: Share your excess with those without. To the tax collectors, he said to only take what is owed. To the soldiers, he says to be content with their wages and not extort anyone. And as his title suggests, he baptized many who came to him. All the while, he is pointing to someone greater. To the One whose sandal he is not worthy to untie. Of whom he says, “Behold, the Lamb of God, who takes away the sin of the world.”

John’s baptism is one of repentance. It is for sinners. So when Jesus comes to him to be baptized, it isn’t such a surprise the John balks. Jesus has no sin to repent of. He has nothing that needs to be cleansed. And it isn’t a surprise to me that John wants to be baptized by Jesus. It is, after all, Jesus who John says will baptize with both the water and the Spirit. Even still, Jesus answers John’s resistance: “Let it be so now, for thus it is fitting for us to fulfill all righteousness.”

And with this, John relented and baptized Jesus. And when Jesus is baptized and comes out of the water, something no one expects happened: The heavens were opened. The Spirit descended like a dove and came to rest on Jesus. And a voice from heaven said: “This is my beloved Son, with whom I am well pleased.”

That day at the Jordan River, the entirety of the Trinity was revealed. Jesus, the very and only-begotten Son of God stands with the Spirit and the voice of the Father.

With the baptism of Jesus, the waters of baptism are sanctified. He, the pure and perfect Son of God, stepped into the muck and mire. And in his baptism, all of that filth is applied to him. And now, that dirty water is pure and clean. Those who enter it dirty leave clean.

Think of it like sheep at a pool. They are dirty from the terrain and get into the water, leaving the dirt and clouding the water. But then, a sparkling white sheep approaches the pool. This sheep is pristine. You don’t want the bright white wool to enter the water. But it does. And when he does, all of the muck immediately rushes and sticks to that sheep. It takes on all of the filth and leaves the pool. And even after he leaves, each subsequent sheep that wades into the pool loses its dirt, but the water stays clean. All the dirt is applied to the one pristine sheep.

In fulfilling all righteousness, Jesus has made baptismal waters like that pool. In them, all of your sin and unrighteousness falls off you and sticks to Jesus. He bears it all. I remember when I was baptized what I visualized. It was like slips of paper came off of me with all my sins and transgressions written on them. And if you think of what you have done, you know what those slips would say if they were yours. As they went into the water, they dissolved, never to be seen again.

In Christ, this is what happens for you as well. As he takes all your guilt upon himself, he carries it to the cross. He is nailed to it bearing your sin and my sin. This perfect and pristine lamb is made dirty to pay for your sin. He wins righteousness for you. He wins forgiveness, life, and salvation for you. And with the promises of baptism attached to the water in the font, it is applied to you. With certainty, you are made clean in Christ. Baptized with water and Spirit. You are forgiven of your sin. You are cleansed and given the purity of your Lord Jesus Christ. He takes all your iniquity and unrighteousness and gives you his own purity and righteousness for His Own Name’s sake.

And so may we rejoice in the gift we have in our baptism. Let us rejoice that we, too, have been made a beloved son of God, in whom he is pleased.

Rev. Brent Keller
Peace Lutheran Church
Alcester, SD

Epiphany

Today is the Feast of the Epiphany. It is the culmination of not only the Christmas season, but indeed is the culmination of everything we’ve been anticipating since the beginning of Advent. Here’s what I mean: Advent begins in Holy Week. We hear about Jesus entering Jerusalem on the First Day of the Week, making his way to the cross. We anticipate the celebration of our Lord’s birth, and watch for his return in glory. And even in a season of repentance, we have joy in what the coming of our Lord gives: forgiveness, life, and salvation.

On Epiphany, we hear that people who are in the dark see a sign. They see the light. Specifically, they see a star. The significant thing about this is not just the sign, but who it was that saw the sign. While angels announce the birth of Jesus to Jewish shepherds in the fields on Christmas, God reveals the birth of the Messiah to Gentiles as well. For this, he causes a sign in the sky. He chooses to reveal the birth of Christ to some men who would recognize it. And so some Magi from the east see it.

We find the word for Magi in the second chapter of Daniel. After Daniel interprets a dream of the king of Babylon, Nebuchadnezzar, the king made him governor of the whole province of Babylon and the prince of the governors over all the wise men (magi) of Babylon. Because of Daniel and the captivity of the Jews in Babylon, the Magi knew something of the messianic prophecies of the Old Testament. And so when they see the star, they know that it means the King of the Jews have been born.

But why is this important? Why make a big deal out of some men who are not Jewish to see a sign and come to the Lord? Because Jesus was sent as the Savior of Israel. He even says so himself: “I was sent only to the lost sheep of the house of Israel.” Before that, when he sends out the seventy-two, he tells them to only go Israel and not to the Gentiles or Samaritans.

So why, at the birth of Jesus, does God give Gentiles a sign? Why give them the star? Because of the promise he made to Abram Thousands of years before. “Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.”

God chose Abram to be the father of his chosen people. The people who would become Israel. And it is through these people that God promised to deliver all mankind from the darkness of their sin and death. And while there are a few examples of Gentiles becoming a part of the people of Israel in the Old Testament, they were largely alienated from God, worshipping their false gods. And so it isn’t surprising that the people of Israel often assumed and acted as if they were the only ones that God actually cared about.

In the book of Acts, Peter comes to realize that salvation is also for the Gentiles only after a vision and witnessing the Holy Spirit fall upon the house of Cornelius. And St. Paul writes that the revealed mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel.

Already at the birth of Jesus, God is drawing Gentiles to himself. These magi see the star and come to Jerusalem to worship the newborn king. And this tells us that, even though they know something about this new king, they did not have full understanding. They knew enough prophecy to know what the sign meant, but they didn’t know enough Scripture to know where the birth would occur.

When Wise Men find where he was to be born, they set out. They see the sign once again and follow it to the Christ. Once there, they behold the child. And these magi, the Wise Men bow down and worship him. Indeed, these men have stepped out of darkness and behold the Light. They bring gifts: gold, frankincense, and myrrh. They return to their homes, and you have to think they spread the message, a good news about this Christ Child.

At the Fall, the world was cast into darkness. This is a darkness that you and I were born into. Yet even in the fall into darkness, we were promised redemption. As Abram is called out of his home to journey to an unknown land, he is told all would be blessed through him. King David is promised a Son who would sit on his throne forever. Isaiah prophesies that “darkness shall cover the earth, and thick darkness the peoples; but the Lord will arise upon you, and his glory will be seen upon you.”

The magi saw the sign in the sky and followed it to Jesus. Our Lord followed his course, and at the proper time, was lifted up on the cross, upon the tree. The sign of one who is cursed, but the sign of our redemption. By the work of Christ, we have been brought out of darkness and into the light. In the waters of baptism, the sign of the cross is applied to you and you are made a found sheep of the house of Israel. And now, sitting under the light of the Word, you hear and joyously receive his good news of your redemption. And in the sign of the Body and Blood, you feast upon the food that gives life, forgiveness, and salvation.

Arise, shine, for your light has come, and the glory of the Lord has risen upon you.

Rev. Brent Keller
Peace Lutheran Church
Alcester, SD

Anticipation

Tomorrow is Christmas. Anticipation runs high. Children look under the tree and dream of what may be in those wrapped boxes. Parents look forward to seeing the joy upon the faces of their children when they open these gifts. And while not every gift will be a hit; not every gift will be met with joy and fulfill expectations, many will. And those are the ones everyone will want to remember.

Anticipation was growing in the First Century, too. In had, in fact, been growing since before the prophets went silent with Malachi. And now, there is a strange man in the wilderness. He dresses weird. He has an odd diet. He is the son of a priest but is not himself a priest. And the Jewish leaders took note, for he drew many to himself.

He was a prophet and a prophet is one of the things they were all waiting for. Which is why it isn’t surprising to hear the religious leaders of the day sent some priests and Levites to John. They ask him who he was. The response is akin to how Jesus will sometimes answer a question. He answers it, but not in the way the inquisitor expects. Who is John? He is not the Christ. He is not Elijah. He is not the Prophet. So who is he? He is the voice of one crying out in the wilderness, “Make straight the way of the Lord.”

John answers their questions, but he doesn’t give the answer they seek. They know he isn’t the Christ. They know he claims that he isn’t Elijah. They know he is not the Prophet. But then he goes on to tell them he is the one preparing the way for the Lord. So while he isn’t The Prophet, he is a prophet. Make sense? Possibly not.

To understand how John can be a prophet but not the Prophet, we must understand what the Jews were asking him. The Prophet was a very specific person. Moses tells Israel, “The Lord your God will raise up for you a prophet like me from among you, from your brothers—it is to him you shall listen”

Moses prophesied about One who will come who will be like him. One who will converse with the Lord. Who will speak the very Words of the Lord. Who will be the mediator between man and his God. So from that time on, Israel waited for this prophet. They were in a constant state of anticipation. And indeed, many prophets came who exhibited some of the attributes of this Prophet to come. They would speak with God. They would proclaim this word to the people. But none of them were the New Moses that Israel was waiting for. None of them had the unique relationship between themselves and God that Moses had.

Perhaps exasperated, the religious leaders of the people asked, “Who are you? We need to give an answer to those who sent us. What do you say about yourself?”And John responds by saying, “I am the voice of the one crying out in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said.

What John tells them here is that their anticipation is about to be fulfilled. He comes to prepare the way for the Christ who is the Prophet. That One is coming, and that is why John does what he does. He is preparing hearts for the coming of Jesus. And this work is important because this coming One is greater than he. Because of what Moses says in Deuteronomy 18: “I will put my words in his mouth, and he shall speak to them all that I command him. And whoever will not listen to my words that he shall speak in my name, I myself will require it of him.” John tells these men that the Prophet is coming, and they had better pay attention. They had better listen to him. Because if they don’t, there will be dire consequences. God himself will hold them accountable.

But what about those who do receive and listen to the Prophet? St. Paul exhorts us, to “rejoice in the Lord always.” Indeed, our Lord is at hand and there is no reason for us to be anxious over anything. Because we have this Prophet, greater than Moses, we may go to him in prayer and with every petition of want, need, or desire.

And we know that this Glory has been revealed. And it is revealed in the babe of Bethlehem. In the Child of the Virgin Mary. People will come from near and far to see him. From the Magi to Samaritans to Pharisees. Some will behold him, marveling at him and worshipping him. Others will grumble and oppose him.

The glory of the Lord is revealed in Jesus not to condemn, but to bring life. To show his righteousness and salvation to all flesh. At the birth of Christ, heaven can’t contain itself. As we will soon hear, angels announce the birth to shepherds. Magi in the east will see the star in the heavens and be drawn to Jesus, bearing gifts and worship.

As our anticipation for Christmas nears its climax, we recall that this babe doesn’t stay in the manger. He doesn’t stay a baby. Instead, he is driven far away as Herod seeks his life. He grows in wisdom and in the favor of God, even marveling the teachers in the Temple when he is twelve. As the Nativity of our Lord draws near, we recall that he is our help and our deliverer. That we are weighed down by our sin, but Christ is born to take it up and bestow upon us grace and mercy. And that this is accomplished just outside Jerusalem. Where our Prophet, Priest, and King is affixed to a cross in our place. Where our salvation and righteousness are won.

Rev. Brent Keller
Peace Lutheran Church
Alcester, SD

Gaudete

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Today is the third Sunday in Advent. It is Gaudete Sunday, and you’ll notice the pink, technically rose, candle is lit in the Advent Wreath. Gaudete is the Latin word for Rejoice, which you may remember from the Introit: “Rejoice in the Lord always; again I will say, Rejoice. Let your reasonableness be known to everyone. The Lord is at hand.” (Philippians 4:4-5) We are passing the midway point of Advent and approaching the final turn before the Nativity of Our Lord. Advent is a penitential season, which is part of the reason we use purple paraments. But today, in the midst of this season, we are reminded always to rejoice.

“Rejoice in the Lord always; again I will say, Rejoice.” These words were penned by Paul. He writes them while a prisoner. Paul has encountered the risen and ascended Christ sitting on his throne. He is a sinner. He is suffering for doing good. Yet he rejoices in hs Lord, for he had been forgiven and redeemed of hissins on account of Jesus.

Advent invites us to prepare for the coming of our Lord. Not only in his incarnation but in his Second Coming on the Last Day. We do well to think about what we do, what our hobbies are, what our vices may be, and then evaluate any changes we should make.

Advent is a good time to exercise discretion and perhaps bring into our life some exercise of piety or even fasting. It is, indeed, and penitential season. But there is also reason to rejoice. Your Lord, born in a manger, also hangs on a tree. He lives and dies for you. He forgives and redeems you. He washes away your iniquity. He keeps you in his Word and feeds your soul. This is a reason to rejoice!

Rev. Brent Keller
Peace Lutheran Church
Alcester, SD

Martin Luther, the Sacraments and Faith

During the Middle Ages, the sacraments became a system of good works by which a Christian earned salvation and the forgiveness of sins. Penance especially became torture instead of comfort. The indulgence controversy exposed the way the sacraments were seen as a burden to be borne not gifts to be cherished.

Early in 1519 in a tower experience, Martin Luther came to realize that righteousness is a gift that God gives, not the standard by which he condemns sinners. Salvation, therefore, was a gift held onto by faith. At first he did not realize how this insight changed everything. But change things it did.

The medieval view of sacraments as a way to earn grace no longer made sense. Confirmation, Marriage, ordination and the last rites did not bring the grace of God to Christians. Penance in the strictest sense of that word was a response to forgiveness, not a condition for it. Luther’s friends urged Luther to help everyday people see the Sacraments as comfort.

Five Hundred years ago, Luther began to do that in three sermons on the only three sacraments he could defend from Scripture as means of grace : absolution, baptism and the Lord’s Supper. These sermons had the titles: The Sacrament of Penance (October 1519), The Holy and Blessed Sacrament of Baptism, and The Blessed Sacrament of the Holy and True Body of Christ, and the Brotherhoods.

In the sermon on penance, Luther emphasized that absolution actually forgives sins and reconciled the believer with God. This forgiveness is received by faith and gladdens the heart of the believer. The penance assigned by the priest, rather, reconciles the believer with the Church as is done by the strength which comes from trusting God to keep his promises. Luther also commented that he saw no value in separating sins into two catagories, moral and venial.

The sermon on Baptism divided the sacrament into three parts: the sign of immersing a candidate in water, the beginning of the death of the believers old Adam and faith which relies on the word of God present in the sacrament. For Luther, faith returns to baptism each day and relies on the grace it offers.

In his sermon on the Lord’s Supper, the reformer recommended that laymen be permitted to receive both the bread and the wine. These had been withheld from them by the church at the request of the laity, who feared spilling the blood of Christ.

Luther was not fully satisfied with the way he spoke about the Sacraments in these sermons. In the next year, his A Prelude on the Babylonian Captivity of the Church, the full teaching of these sacraments would take its Lutheran form.

When was Jesus Born?

Encore Post: In the Western world, the way we number our years is based on the year Jesus was thought to be born. The years before that time are called B.C. — Before Christ. ( Non-Christians, especially scholars call it B.C.E. — Before the Common Era). Years after that date are called A.D. — Anno Domini — the Year of Our Lord, (Non-Christians call it C.E. — the Common Era). The system was devised by monk Dionysius Exiguus In 525 AD to depart from the system developed by pagan emperors and last revised by the great persecutor of Christians — Diocletian. It supplanted a system based on the year of the reign consuls, emperors or kings.

The problem: most historians believe that Herod the Great died in 4 BC. The tyrant was very much alive when Jesus was born. Using other clues from the Evangelist Luke’s dating of events in the life of Jesus, Dr. Paul L. Maier, scholar of ancient history and Lutheran apologist, believes Jesus was born in 5 BC. Not too far off given Dionysius Had no tools of modern historical research.

Jesus’ actual birthday is not known. Jews of first century AD did not celebrate their birthdays. The big celebration was a male’s circumcision eight days after birth. In fact, Christians did not celebrate the birth of Christ until the 4th Century, after Christianity became the official religion of Rome. The date was selected in relation to the Resurrection, which was celebrated from the very start of the faith.

In the ancient world, a perfect human being was thought to die on the day of his conception. So the church reasoned the incarnation happened on the Spring Equinox, the day when daylight and night are the same length — 12 hours. In Ancient times, that was March 25. In the same way, a perfect human being was thought to remain in his mother’s womb exactly nine months. So, they reasoned he would be born on the shortest day of the year — December 25th.

The church made much of the date. The pagans celebrated the day of the unconquerable Sun, worshiping it as a god. From that day on, it seemed to grow ever stronger. So the church celebrated a service — a Mass– of Christ on that day to displace it. From that date grew the seasons of Advent and Christmas in the church calendar.

Palm Sunday in Advent?

This text for Advent 1 for the 3 year lectionary is something we hear on Palm Sunday. It seems to be well sowed into the fabric of Holy Week, so why does it show up at the very beginning of the church year? That is a question that I have been rolling around in my head for the past week. And I think I found the connection, from the Prophet Zechariah whom Matthew quotes. “Behold, your king is coming to you.” This quote is the reason that this is read on the first Sunday in Advent. “Your King is coming to you.” We always think that Advent is preparing us for Christmas, well, because it does, but the season prepares us for something so much more. It prepares us for the other ways that Christ our King, comes to us.

We see in Palm Sunday a Jesus entering Jerusalem to a parade, but only a couple days later the city is no longer cheering but crying out “Crucify!”At the cross we see the title given again to Jesus. The first being when the magi visit. It seems that no one fully understood the title king at his birth nor at his crucifixion, for His Kingdom is not from this world. The throne he sits on is actually a cross, to which he willingly goes to die for the sins of the world.

Christ’s Kingdom has already come to you, believers of his word. He proclaims we are in his Kingdom right now via the Word and Sacraments. He mercifully comes to you in His Divine Service to forgive us our sins on account of his suffering and death. And He promises us everlasting life because he rose from the dead. Having risen and now ascended to the right hand of the Father, we trust his promise that He will come back to take us to Himself.

Christ will come again, no longer riding humbly on a donkey, but in all his divine majesty and glory. He is coming back to judge the living and the dead. And we who believe look forward to that this final coming of Christ the King. Why do I say we look forward? We are awaiting Christ’s final coming in which he will set all the world right, and remove us from sin and from the sufferings of this world. Behold, your king is coming to you in mercy, oh faithful ones, now and always.

Rev. Jacob Hercamp
St. Peter’s Lutheran Church
La Grange, MO