The Earthly and the Eternal: Herod’s Folly and Christ’s Kingdom

In the hushed corridors of time, where the echoes of history intertwine with the whispers of eternity, we find ourselves contemplating a hymn that resonates with profound spiritual truth. “Why, Herod, Unrelenting Foe,” penned by the illustrious reformer Martin Luther, invites us to embark on a journey of introspection and divine revelation. As we delve into its verses, let us open our hearts to the gentle rebuke and the comforting embrace of God’s wisdom.

Herod, a name that evokes images of earthly power and misguided ambition, stands as a stark reminder of the transient nature of worldly pursuits. In the first stanza, Luther poses a poignant question:

“Why, Herod, unrelenting foe!
Doth Christ the Lord’s birth move thee so?”

Here, we are confronted with the paradox of human nature – how often do we, like Herod, find ourselves threatened by the very thing that offers us salvation? The birth of Christ, a moment of cosmic significance, stirred fear in the heart of a king who could only perceive it through the lens of earthly power dynamics.

Luther, in his commentary on Galatians, reminds us, “The world with all its wisdom, power, and righteousness is offended by the Gospel.” How true this rings, even in our modern context! The offense of the Gospel lies in its power to upend our carefully constructed hierarchies and self-aggrandizing schemes.

As we reflect on Herod’s reaction, we must turn the mirror upon ourselves. How often do we resist the transformative power of Christ in our lives, clinging instead to the familiar comforts of our self-made kingdoms? The Apostle Paul’s words in Philippians 3:20 serve as a gentle yet firm reminder: “But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ.”

The Guiding Star: Wisdom’s Journey to True Light

The second stanza of Luther’s hymn paints a vivid picture of spiritual enlightenment:

“The star before the wise men goes,
This light to them the true Light shows;”

Here, we are invited to contemplate the journey of the Magi, those seekers of truth who followed a celestial guide to the source of all wisdom. This cosmic signpost, a mere creation, pointed to the Creator Himself. How often do we miss the divine signposts in our own lives, failing to see that all of creation testifies to its Maker?

Luther, in one of his sermons, proclaimed, “The star was not a natural star, but a supernatural sign from God.” This supernatural intervention in the natural order serves as a metaphor for God’s continuous reaching out to humanity. Just as the star guided the wise men to Christ, so does God’s Spirit guide us to deeper truths and closer communion with Him.

The journey of the Magi reminds us of our own spiritual pilgrimage. We, too, are called to follow the light of Christ, even when it leads us away from the familiar and comfortable. As Jesus declared in John 8:12, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.”

The Triune Gift: Acknowledging the Fullness of Christ

The latter part of the second stanza introduces a profound theological concept:

“They, by the three gifts which they bring,
Declare this Child: God, Man, and King.”

Here, Luther masterfully weaves the significance of the Magi’s gifts into a declaration of Christ’s nature. Gold for a King, frankincense for God, and myrrh for the Man who would die. In these gifts, we see a foreshadowing of Christ’s full identity and mission.

Luther, in his Christmas sermon of 1521, expounded on this, saying, “The gifts of the wise men signify confession, prayer, and mortification.” In this light, we are called to offer our own gifts to Christ – the gold of our obedience, the frankincense of our worship, and the myrrh of our willingness to die to self.

This triune nature of Christ – God, Man, and King – invites us into a deeper understanding of the Incarnation. As we contemplate this mystery, let us be reminded of Paul’s words in Colossians 2:9, “For in Christ all the fullness of the Deity lives in bodily form.”

The Cleansing Waters: Baptism and Redemption

The third stanza of Luther’s hymn shifts our focus to the baptism of Christ:

“He was baptized in Jordan’s flood,
The holy, heavenly Lamb of God,
And He, who did no sin, thereby
Cleansed us from all iniquity!”

In this powerful imagery, we see the sinless One submitting Himself to a ritual of repentance, not for His own sake, but for ours. The waters of the Jordan become a symbol of God’s cleansing power, available to all who would receive it.

Luther, in his treatise on baptism, wrote, “Baptism signifies that the old Adam in us should, by daily contrition and repentance, be drowned and die with all sins and evil lusts, and, again, a new man daily come forth and arise; who shall live before God in righteousness and purity forever.”

This stanza serves as a gentle rebuke to those who might take their baptism lightly or forget its significance. It calls us to remember that in Christ’s baptism, we find our own – a daily dying to self and rising to new life in Him. As Paul reminds us in Romans 6:4, “We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.”

The Miracle of Transformation: Water into Wine

The fourth stanza of Luther’s hymn brings us to the wedding at Cana:

“And now a miracle is done:
Six water pots are there of stone,
Christ speaks the word with power divine–
The water changes into wine.”

This first public miracle of Jesus serves as a powerful metaphor for the transformative power of Christ in our lives. Just as ordinary water was turned into the finest wine, so too can our mundane existence be infused with divine purpose and joy.

Luther, in his commentary on John, notes, “This miracle signifies that Christ changes our water into wine, that is, He turns our sorrow into joy, our tears into laughter, our poverty into wealth, our death into life, our sin into righteousness, and our misery into bliss.”

As we reflect on this miracle, let us ask ourselves: What areas of our lives are still filled with the water of ordinary existence? Where do we need Christ’s transformative touch to turn our mundane into the miraculous? Remember the words of Paul in 2 Corinthians 5:17, “Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!”

The Eternal Doxology: Praise Beyond Time

The final stanza of Luther’s hymn is a doxology, a song of praise that transcends time:

“All honor, praise to Thee be paid,
O Christ, born of the virgin maid,
With Father and with Holy Ghost,
Till time in endless time be lost.”

In these lines, we are reminded of the eternal nature of Christ and the unending praise that is His due. The mention of Christ’s virgin birth harkens back to the miracle of the Incarnation, while the inclusion of the Father and Holy Spirit completes the Trinitarian formula.

Luther, in his explanation of the Apostles’ Creed, wrote, “I believe that Jesus Christ, true God, begotten of the Father from eternity, and also true man, born of the Virgin Mary, is my Lord.” This confession of faith echoes through the ages, inviting us to join in the eternal chorus of praise.

As we contemplate this final stanza, let us be reminded of the words in Revelation 5:13, “Then I heard every creature in heaven and on earth and under the earth and on the sea, and all that is in them, saying: ‘To him who sits on the throne and to the Lamb be praise and honor and glory and power, for ever and ever!'”

A Call to Heavenly Citizenship

As we come to the end of our meditation on Luther’s profound hymn, we are left with a pressing question: Where does our ultimate allegiance lie? Are we, like Herod, clinging to the fleeting king...