Robert Smith – Page 32 – What Does This Mean?

Sunday School: Parable of the Lost Sheep

Sheep are not the cuddly, fluffy, pure white creatures we see in paintings
and picture books. They are dirty, smelly, noisy and interested in only one thing –
food. They wander wherever they want to go and do not pay attention to the
dangers of world around them. They often walk off cliffs, in the path of wolves and
other predators and are easily separated from the flock.

For this reason, shepherds often took their flocks out together. If one got
lost, then, helpers would watch those that did not wander while the shepherd.
Shepherds often loved their sheep the way we love our pets. If a sheep or a lamb
was too weak to walk, they would carry the sheep on their shoulders. If a lost
sheep was found, everyone would rejoice.

Shepherds and sheep appear often in the pages of the Bible. Abraham,
Isaac, Jacob, Joseph, Moses and David were shepherds. The Bible calls God our
shepherd. He feeds us, guides us safely through the wilderness, finds us when we
are lost, binds up our wounds and carries us home. Jesus calls Himself the Good
Shepherd. We hear His voice, we follow Him and He lays down His life for us. The
Christian Church from the very beginning called its leaders pastors, which comes
from the Latin word for shepherd. God calls pastors to care for His people – His
sheep – the way He cares for them.

Rev. Robert E. Smith
Concordia Theological Seminary
Fort Wayne, Indiana

Sunday School: The Parable of the Lost Son

The Parable of the Lost Son is one the most loved of the stories Jesus told. Everyone can relate to it. We see a very strong love shown by the Father to both His sons – the responsible one as much as the wasteful one. In the time of Jesus’ ministry, a father normally did not divide his property while he was alive. In the story, when the younger son asked for his inheritance, he was saying “I wish you were dead.” Still the father did what his son wanted. The father so loved his son that he kept looking for him to return.

When the younger son came back, the father saw him and did what men at that time did not do – he ran to meet his son. He would have to pull up his robes to do so and would be embarrassing. He did not wait for the younger son to apologize. Instead, he dressed his son as one of his own heirs and threw a very big party to celebrate his return.

When the older son was so angry that he did not come to the party, he was insulting his father. Yet his father came out to plead with him. The older son continued to show disrespect when he lectured his father. Yet the father still speaks to him tenderly. “All I have is yours,” he said, “but we have to rejoice, for your brother who was dead is now alive, was lost has now been found.”

Rev. Robert E. Smith
Concordia Theological Seminary
Fort Wayne, Indiana

Sunday School: The Parable of Two Men in the Temple

The Pharisees were the good people. They loved God. They went to the Synagogue every Saturday. Not only did they try to keep God’s law, but they tried to do even more. They thought that, if they did more than God commanded, they would never break His law, but that God would love them even more. They thought that God would reward them for their good work and that they deserved a place in Heaven because of it

When other people did not try as hard as they did to serve God, they got angry. They thought the Messiah would come only when all of the Jewish people kept God’s law. They called these people “sinners” and were sure that God would send them
to Hell.

The tax collectors were very different. The Roman government out-sourced tax collection. They gave collection contracts to local people. The Romans told their tax farmers how much to collect The tax collectors could add whatever charge they wished on top of that. The Pharisees thought they were traitors because they served a foreign government and because they often made themselves rich on the fees they charged.

In this parable, the Pharisee stands in the temple as close to the Holy of Holies as he was allow to get. The Tax Collector stood in the back, as far away from the sanctuary as he could get and still be in the temple. The Pharisee bragged in prayer, thinking God would reward him. The Tax Collector knew he deserved nothing from God and repeated King David’s prayer: Be merciful to me, a sinner Jesus tells us that it was the Tax Collector that pleased God, not the Pharisee.

For more than 1500 years, Christians have repeated this prayer in their traditional worship services. Called the Kyrie by the first word of the prayer in the Greek language, we pray, “Lord, have mercy, “Christ have mercy,” “Lord, have mercy.”

Rev. Robert E. Smith
Concordia Theological Seminary
Fort Wayne, Indiana

Sunday School: The Parables of Mustard Seeds and Yeast

Mustard seeds and yeast were important to people where Jesus lived. Mustard seeds were the smallest that farmers planted, but grew into a tree as large as 10 feet tall. The seed of this kind of Mustard plant was black. Farmers ground the seed to make a spice and to use the oil in them. Birds loved to eat these seeds and would often come to eat the seeds and build nests in their branches.

Women used yeast to make soft, fluffy bread. When they baked bread, they would save a small piece of dough with yeast in it. This is called leavened bread. When they made more bread dough, they put the leavened piece in the flour for the bread. The yeast would grow and spread through all the flour. When the baker would make new read, the whole batch would be leavened.

Jesus compared the mustard seed and yeast to the Kingdom of God. The kingdom starts small, but grows very big, so that many people can become part of it. The kingdom doesn’t seem to be important, but it will change everything for the good.

Rev. Robert E. Smith
Concordia Theological Seminary
Fort Wayne, Indiana

Sunday School: The Parable of Two Builders

In Israel, a rugged mountain range runs through the middle of the country. In a dry region like the Middle East, these mountains were loved for the streams that ran from them, the cool caves that provided shelter and a solid place to stand. In the Bible, they were called rocks. In a storm, there was no safer place to be than upon a
rock.

In the poetry of the Bible, God is called the Rock, a fortress that would never fail. Storms and rain were used to describe times of trouble and testing. When a believer was in troubled times, when everything else failed, They could rely on God the Rock.

In this parable, Jesus tells us that His words are like a rock. When we do what He says and use His words to guide our lives, nothing in this world can shake us. He defeated sin and death on the cross. In baptism, He built us on that foundation that can never be moved. We will stand, even when death blows over us.

This parable closes the Sermon on the Mount. Jesus uses it to make the point that the wise person builds on the words he spoke. Heaven and earth will pass away, but his words will not pass away.

Rev. Robert E. Smith
Concordia Theological Seminary
Fort Wayne, Indiana

Martin Luther and the German Bible

Encore Post: When Martin Luther was born, Europe, including Germany, was changing. The discovery of America and trade routes to India and the Far East brought a flood of goods, gold and ideas fueled changes in everyday life. After many years of population decline due to disease, life for the lower and middle classes improved and births filled their ranks. The ideas of the Renaissance brought changes in art, music, philosophy and theology. Inventors brought new technologies to everyone, one of the most important being the printing press. People could afford to buy and own books for the first time in history.

All these changes caused the everyday languages people spoke — the vernacular language — to adapt and grow. The isolation of medieval society, made up of patchworks of small territories, free cities, and counties (territories ruled by counts, princes and knights), meant that thousands of dialects made conversation between everyday people difficult. The Latin language unified the ruling and educated classes somewhat. The Church discouraged the use of translations of the Bible, convinced that unlearned people studying it directly would multiply heresies. They did not need to worry. Most vernacular translations were virtually unreadable: wooden, word-for-word representations of the Latin Vulgate.

As the Reformation took hold, both Luther and his friends became convinced that everyday people needed to be able to read the Bible in their own language. The fast pace of events, his ever-growing insight into the teachings of God’s word and the need to write a high volume of tracts kept the reformer from translating the Bible himself. In 1521, when his prince put him in his Wartburg Castle for safe keeping, he finally had the time. He produced a first draft of his German New Testament in eleven weeks. It was published in September 1522. It sold out immediately. Luther followed with a revision in December of the same year.

Luther’s work was a masterpiece of the emerging High German Language. His use of his prince’s Saxon Court German, well understood throughout German lands, supplemented by words spoken by everyday people throughout Germany was easily understood, sounded natural to people when read aloud and designed so that no one would suspect its writers were not Saxon peasants. It was so widely published, bought and read that it brought about a common German language.

So impressed was Luther’s disciple, William Tyndale, it shaped his own translation of the Bible into English. In 1611, when King James’ translators produced the King James Version of the Bible, they, in turn, used most of Tyndale’s work. So it came to be that the standard Bible translations of Germany and the English speaking world came largely from the labors of Luther to bring the Bible to the homes of everyday people.

Rev. Robert E. Smith
Concordia Theological Seminary
Fort Wayne, Indiana

Faithful Ruth

Encore Post: Ruth was a gentile and as such cut off from God and His presence. When she married Naomi’s son Mahlon, Ruth became a Hebrew and one of God’s people. When Naomi’s husband died, her sons were her only means of support. When these sons in turn also died, she was a widow without sons — helpless in a society where having husbands and sons are key to survival. On top of that, she was in a foreign country, where no one cared about her. Yet all she could think about was her daughters-in-law. She tried to send them home to their families, but only one of them went back.

Because Ruth truly loved her Naomi and loved God, she refused. She would never leave her mother-in-law. Whatever would happen to Naomi, she would share her fate. So, mother-in-law and daughter-in-law went home to Naomi’s family — the Bethlehem in Judea. Does that town sound familiar?

While she was gathering the grain left in the field for the poor, she met a relative of her late husband. This man, Boaz, went out of his way to provide for Naomi and her daughter-in-law. He claimed the right to marry Ruth under the Levirate law — the nearest male relative marries a widow and their children become the legal heirs of the deceased man.

When he did this, Boaz showed the true, selfless character of a redeemer. God blessed this marriage with children. Their son Obed would later marry. Obed’s was the father of Jesse, whose son was King David. And so the self-giving nature of Ruth and Boaz was blessed. In this way, God put a gentile into the family tree of the Son of David — and his own Son — Jesus (Matthew 1:5, ).

Rev. Robert E. Smith

Concordia Theological Seminary

Fort Wayne, Indiana

More About Accepting Jesus as Your Personal Savior

Encore Post: In my first post about accepting Jesus as your personal Savior, I explained that you do not need to do so. Why? Because God the Father, Son and Holy Spirit has already accepted you. God made you his child when God the Father loved you before he made the world, chose you to be his own, rigged your future to make sure you would be adopted as his child. The Son became man, shed his blood to redeem you and the Holy Spirit sealed you in baptism and lives within you as a down payment on your eternal life. (see Ephesians 1)

So, where does that leave those who have pledged their lives to Jesus, invited him into their hearts and believe they are born again? The bottom line is all of this shows some sort of faith in Christ and trust in his promises. That faith saves them. They are mistaken that the commitment in any way saves them. The reason: it is God’s grace alone, received by faith alone that saves us. They have the cart before the horse. Works do not save you. Salvation gives us the power to do good works — including giving our lives to Jesus. (Ephesians 2:8-10)

In fact, Lutherans make commitments to serve God and their neighbors all the time. It begins with vows at our baptism — made by us when we are baptized as adults and for us when we are baptized as children. In every divine service and in private confession, we confess our sins and confess our faith in the ecumenical creeds. At Confirmation and every time we join a new congregation, we renew these vows. These frequent confessions and pledges have a very practical value. Since Christians continue to sin the rest of their lives. It is only at death the we are sin-free. These confessions tap the power of the gospel to strengthen our faith.

The trouble with depending upon our own strength to commit our lives to Jesus for salvation is we can never be certain we’re saved. Were we sincere? Did we really commit our lives to Christ? Or were we in it for the approval of other or to escape hell. So many re-commit themselves at every opportunity. We become unsure of whether God loves us and whether he really love us. This could, ironically cost us our faith and salvation. This is why Lutherans insist on the gospel

Rev. Robert E. Smith
Concordia Theological Seminary
Fort Wayne, Indiana

Compassion into Action

Sermon on Matthew 9:36; Luke 10:1-20
4^th Sunday after Pentecost
Our Hope Lutheran Church
3 July 2022

Text: When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. Then he said to his disciples, “The harvest is plentiful, but the laborers are few; therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest… “Heal the sick in it and say to them, ‘The kingdom of God has come near to you” … “The one who hears you hears me, and the one who rejects you rejects me, and the one who rejects me rejects him who sent me.” The seventy-two returned with joy, saying, “Lord, even the demons are subject to us in your name!” … Nevertheless, do not rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven.”

Intro: These past few months have been filled with tragedies that made the news. School shootings, natural disasters, brutal warfare, the incredible evil one human being can do to another, especially the innocent and defenseless. We confront this coming out of a truly scary plague and the overreaction of those who meant well making it worse. We can’t help but feel bad for people. And so we reach out and offer our thoughts and prayers – and we follow through, too! It all seems so weak a response. What can you do when you want to do something! When there is not much you can do?

A question that leaps to mind – especially for a man of my generation – is what would Jesus do? The gospel lesson and its sister passage in Matthew begin to answer that question and its follow up – what would Jesus want us to do?

Jesus reacted as Jesus often does… his heart went out to them and he sent help.

Christ’s heart goes out to us.
1. There are several Greek words the New Testament uses to talk mercy talk. Two of them are:
  1. ἔλεος – to be kind to people, even if they do not deserve it. It is used in the most ancient prayer of the church — Κύριε, ἐλέησον, Lord, have mercy
  2. Σπλαγχνίζομαι – To feel compassion in your internal organs. In the New Testament, it is almost always entirely used of Jesus. The closest we can come to translate it is to say: “his heart went out to them” or “it broke his heart.”
  3. Our English word is not too bad – it comes from latin: compassio – to suffer with.
2. When Jesus’ heart goes out to people, compassion results in action.
  1. He feeds 5000.
  2. He heals the sick.
  3. He raises the dead.
  4. He calls on us to pray – and sends workers out.
Sometimes our compassion doesn’t go that far.
1. We see something and say, “that’s awful”
2. Sometimes we pray, which is not chump change, by the way, but that’s it.
3. Once in awhile, our heart itself moves, and we do something. But not much.
4. God wants us to always have compassion, but most of the time we don’t have that emotional bandwidth. Our heart is not in it.
Jesus invites us to share his compassion.
1. Why didn’t God just crumple the world into a ball and build Earth 2.0? He loved us.
2. The heart of God went out to us, and his Son became one of us.
3. He lived a perfect life for us, suffered and died for us, rose again for us, because he had to do something, but not just anything!
4. The Holy Spirit took out our heart of stone and gave us a heart of flesh in Baptism.
5. Now we want to show mercy, as our Father shows mercy.

Conclusion: So what to do? Pray for sure. Jesus invites you to do so. Donate? Of course; either in kind or cash. Roll up your sleeves and go to work on the ground? There are many churches and non-profits here in the Fort that would love to have you. Mister Rogers used to say, when asked what to tell children with disaster comes to TV was, “Look for the helpers. There are always helpers.” Maybe one of them is you.

Rev. Robert E. Smith
Concordia Theological Seminary
Fort Wayne, Indiana

The Ancient War Between the Flesh and the Spirit

Sermon on Galatians 5:16-25
Pentecost Monday
6 June 2022
Kramer Chapel Fort Wayne, Indiana

Text: “But I say, keep walking with the Spirit, and you definitely will not gratify the desires of the flesh. For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. But if you are led by the Spirit, you are not under the law. Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law. And those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let us also keep in step with the Spirit.”

Intro: 78 years ago today, the largest amphibious assaults in history, known today as D-Day was underway on the shores of France. The battle for control of the beaches led to the defeat of Nazi Germany once and for all. We are engaged in a more ancient war – the war between the Holy Spirit and our sinful nature. The war is already won; Jesus defeated sin, death, and the power of the devil when he suffered and died to atone for our sins and rose again to break the seal of the grave forever. Yet the battle is not over. Even though our sinful nature, the flesh, was defeated on the cross and drowned in the waters of baptism, it’s not quite dead yet. As the old saying goes, the Old Adam (and Eve!) is a good swimmer! Yet because Christ has defeated it, we no longer have to sin. We already live our lives following the Holy Spirit and what he wants. If we keep walking around with him – when we follow his lead, our victory is guaranteed.

The war is between the Spirit and the Flesh
1. Easier said then done! For our sin-soaked and warped emotions are very powerful.
2. Our culture urges us to follow our dreams, to our own self be true, to pursue happiness above everything else, to ignore reality when it doesn’t feel right.
3. As if that was not bad enough, we are told that we must celebrate the choices of others – from same-sex marriage to pretending that some men are women and some women are men, to killing babies in the womb and sick people in their beds.
The flesh leads to destruction
1. When we compromise with these forces, we find ourselves curved back in on ourselves, dividing into ever smaller group and turn to fighting, even among ourselves.
2. God warns us that the works of these desires lead to destruction and ultimately to hell.
3. Yet the urgings of the Old Adam are a lie; He is dead.
The fruit of the Spirit comes from life in Christ
1. Our New Adam or Eve lives. For when Christ rose from the dead, we rose to new life.
2. The Holy Spirit created our new self within us when we were baptized.
3. He brings fruit from that new nature to us and to our brothers and sisters in Christ through us.
4. When our work in this battle is done, our life is hidden with God, until the battle is over and we rise glorious in his victory to live with him forever.

Rev. Robert E. Smith
Concordia Theological Seminary
Fort Wayne, Indiana

Sermon on Galatians 5:16-25 Pentecost Monday 6 June 2022 Kramer Chapel Fort Wayne, Indiana

Sermon on Galatians 5:16-25
Pentecost Monday
6 June 2022
Kramer Chapel Fort Wayne, Indiana