Robert Smith – Page 45 – What Does This Mean?

Lost Sheep, Lost Coin, Lost Son

Pharisees were the good people. They studied God’s word constantly. The worshiped every sabbath in synagogues. They worked hard to keep every commandment, including pilgrimage to Jerusalem for the festivals, they made every sacrifice without fail. They even kept good company, avoiding people who didn’t take keeping the law as seriously as they did. They called those people, “sinners.” They didn’t need to be found. They were never lost in the first place. They didn’t take kindly to Jesus associating with the lost — tax collectors (one of those was even his disciple), prostitutes and sinners. Jesus doesn’t often have very nice things to say to them. But on the day St. Luke talks about in chapter 15, he is kind to them and tries gentle persuasion instead.

The lost parables are perhaps the most beloved of all of Jesus’ stories — the Shepherd who leaves Ninety-Nine sheep to find one lost sheep, the woman who sweeps out the house to find one lost coin (OK — it was a Denarii and worth a day’s wage (you’d sweep out the house if you lost one) and the Prodigal or Lost Son. Such stories almost always make just one point and so it is with these. But that point is not what you might think. These stories are not about the lost, or the one looking for them. It is about those in heaven that rejoice, the angels in heaven that sing with joy and the older brother.

While we were once lost and now found, we are not the lost of the parables. We were found long ago. It is not strictly about our Lord Jesus. He came to seek and to save the lost, suffering and dying for our sins and for forgiveness. The place of a hired worker won’t do. From heaven he came and sought us, to be his holy bride, with his own blood he bought us and for our life he died. He washed us with water and the word and presents us spotless. We are already in his house when he brings his lost ones home. He wants us to rejoice when he finds them.

There is room in the kingdom for more. They may not dress the way we do, lived life recklessly, ignoring the law of God and man. They may have had other things to do, thinking they didn’t have time for church. They may even be from other cultures, languages and lands. Yet the Father’s words call us to see them as the Father wants his older son to see his young brother: “Son, you are always with me, and all that is mine is yours. It was fitting to celebrate and be glad, for this your brother was dead, and is alive; he was lost, and is found.”

God’s Gift of Science

Our modern world is filled with many wonders. Machines make the chores of everyday life easy to manage. The speed us from one place to another. The make our homes and work places cool in the summer and warm in the winter. The feed us with a wide variety of foods, conquer diseases the killed whole populations in the past. All of these blessings God has given us in large part through a powerful technique known as science. One of the reasons we very much want to have harmony between science, opinions based on it and our faith is that we enjoy these wonders.

Human thought, reasoning, logic and its fruits are gifts from God. When we use them to serve God and each other, they are in harmony with our faith. Theologians call this use the ministerial use of reason. Yet often, as did our first parents, Adam and Eve, (Genesis 3) we decide that we know better than God what is best, right and true. We buy Satan’s lies and act on what we think we should do, directly disobeying God. Like the ancient people of Babylon, we use technology to make a name for ourselves. (Genesis 11) Theologians call this the magisterial use of reason. As you might imagine, this puts us in direct conflict with God and with our faith.

When it comes to using science as our servant and not our master, it helps to understand that it, like all our knowledge, has its limits. To begin with, it helps to know what science is. Science is, at its basic nature, is a method of observation. While not directly saying that supernatural things are not real, science, for the most part, sets them aside. It concentrates on what we can see, touch, taste, hear and smell, and using instruments that extend our senses, what we can measure and record. It seeks to create conditions that can be controlled and investigated in these ways and that can be repeated over and over again. When it sees the same results happen over and over again, it explains why it thinks this is so. As long as these experiments continue to produce effect that fit the theory, it accepts them as true.

So, strictly speaking, science really can’t learn about creation. By definition, you can’t repeat the beginning of all things. No one today can be at the time when humans first walked on earth. No one can observe it, measure it and record it. So, then, theories of our origins have no data support them. We need someone who was there. That someone, of course, is God.

God Saw That it was Good — Very Good!

For six days, God spoke and the universe came to be. At the end of each day, he looked at what he made and saw it was good. On the sixth day, the persons of the Holy Trinity decided to do something completely different. They made humanity — male and female — in the image of God — perfectly holy. Then he finished his work, saw all that he had made. It was good — very good.

Christians believe God made the world this way for a very simple reason. We believe that the Bible is God’s Word and he was the only one present at creation. For us, this is a first person observation, not just a story. The way God inspired Moses to write the first words of Genesis is very simple, yet majestic Hebrew. Nearly every word and the way they are assembled are learned in the first week or two of studying the language. While not poetry, it is as close to it as Hebrew prose gets.

Hebrew writers weave their prose and poetry using repetition, an “echo” effect, saying the same thing multiple times with differing words, telling stories multiple times while changing up details with each telling and similar techniques. Genesis One sounds almost like a litany in effect.

In the telling of each day’s work, Moses says, “and God said, let there be… and there was… he saw that it was good… there was evening and there was morning, day…” The result is much like a litany used in formal worship. Hear the great mystery of God’s creative work is said simply, so simply that a young child can understand it. And yet, because God is our creator, we never will fully understand it. We wonder, believe him and praise God for his wondrous world.

Other views of creation, some based upon scientific study disagree with this account. Sadly, they cannot be put together. In another post, we will examine why and why that is OK.

Creation out of Nothing

A common game we play with children doesn’t have a name, but we can call it, “Where did it come from?” For example, we might ask where do eggs come from? A young child will say, the store. Where did the store get it, we ask. From truck, to farm to chicken we go. When we ask where did the chicken get the eggs? We get giggles. What we are teaching is that everything has a cause. The principle is called “cause and effect.” But where does that chain begin? Or end? Human logic breaks down at this puzzle. Which came first: the chicken or the egg? That riddle goes. Christians have an answer to the question: God!

In theology, we call God the First Cause or the Prime Mover. It was first clearly explained by Thomas Aquinas, a theologian of the Middle Ages. He began with Aristotle’s idea that the Universe doesn’t explain itself. There must be Someone that got the chain of cause and effect started. Scripture answers the question of who that it is when it tells us — God created the Heavens and Earth. (Genesis 1:1) The word Moses used for “created” (בָּרָא=bara’) is used only for this act of God. What did he use to make all things? Nothing at all. God’s work was creatio ex nihilo — creation out of nothing.

So, far, so good. Yet logically it doesn’t make sense. Logic asks: “but where did God come from?” The most common answer from non-Christian philosophers is to explain where the creator god comes from or do not believe in a god at all. Everything has always been an eternal chain of cause and effects. Mormons answer it by claiming God the Father is really a flesh and blood man who has grown to be a god. He has a father, who, in turn, has a father and so on. Others maintain that creation was formed from God’s spirit itself or from the eternal material universe. Modern philosophers, beginning with scientific theories, do not answer the question at all.

Some well-meaning Christians, who want to accept creation theories based on science, have tried to harmonize them with the truths of Scripture. What they fail to realize is that the two ideas do not fit together. To take up a theory that has no first cause destroys the teachings that God is the creator, that he is necessary to hold it all together and that he can save us. This is why the Church confesses that God created the world out of nothing at all.

Creator of Heaven and Earth

“In the Beginning, God created the heavens and the earth,” are the first words in the Bible. “I believe in God the Father almighty, Creator of Heaven and Earth …” we confess in our creeds. At the heart and center of all we believe is the fact that God made the universe — including us. This teaching is the foundation of everything else that we believe. The whole structure of Christian faith depends upon it, from the authority of God’s word to the doctrine of salvation by grace. Because God is the Creator and he loves us, we can live at peace. Nothing can harm us eternally because He protects us. If he is not the Creator, than we are on our own in the face of evil.

Like much of the Christian Faith, the conviction that God is the Creator of all things is a axiom — an idea that is assumed to be true. Strictly speaking, we do not try to prove that the God of Holy Scripture is the Creator. We take God’s word for it. We might argue from the evidence of the orderliness of the universe that a Creator exists, but we cannot use the evidence in the material world to identify his as the God we trust.

Some non-Christians will argue that this faith is a weakness. It is not based upon observation of the physical world and logical explanations of the data found there. (In other words, we do not use science to prove it) Yet everyone who tries to explain how the world came to be also use axioms. For example, those who trust scientific theories assume: that the world is an orderly place, that experiments repeated in precisely the same way over and over again will respond with more or less the same results. It assumes that nothing that cannot be seen, touched, tasted, smelled or heard is real.

Everyone, then, relies on beliefs that they conclude explain the world. While we may disagree with each other, discussion requires a certain amount of respect for those with very different faiths,

Friedrich Wyneken’s Indiana Ministry

Settling down to serve St. Paul’s Lutheran Church of Fort Wayne and Zion Lutheran Church of Decatur (Nicknamed “Friedheim”) in Northeast Indiana did not stop Friedrich Wyneken, full of zeal, from preaching, teaching and organizing congregations whenever he had the time. He visit other settlements on weekdays and preached in them. The circuit rider felt he could not organize these stations into congregations because mostly they lacked either the sufficient knowledge of the faith or piety (at the time, Friedrich was a pietist — but that’s another story!) and because he simply could not properly care for them.

It broke his heart to have to ignore the many pleas to come and prepare children for confirmation and to meet many desperate needs. In September of 1839, one hundred and eighty years ago, the very frustrated circuit rider reported to Friedrich Schmidt of Pittsburgh that at least five preaching stations lay within forty miles of Fort Wayne. These he visited more or less regularly. In addition, he planned to make at least two larger trips a year to do what he could throughout the region. He could see whole villages sinking back into paganism. He could only promise to return from time to time and tell them of his many letters to Germany, begging for help. On his longer trips, sometimes four to six weeks from home, Wyneken had to depart settlement after settlement, sick with the knowledge that not even a survey missionary would minister in these places for the next few years.

In January of 1840, the circuit rider reported to the American Home Missionary Society that he served two stations beyond his parishes on a regular basis, one nineteen miles and the other thirty miles distant. Sometime during 1840, Wyneken set out for Chicago to help Lutherans who had asked for his help. Weather prevented him from traveling further than Elkhart, where he ministered for a time before returning to Fort Wayne. In 1841, Wyneken reported to his friend Friedrich Schmidt that he so wanted to bring the joy of the Easter season to settlements to his west that he traveled so often that he couldn’t even correspond until he returned to his little Fort Wayne “Elijah’s Room.”

In addition to the congregations and places documented above, the oral traditions in the Northeast corner of Indiana credit Wyneken with ministering at preaching stations that would one day become congregations throughout Allen and Adams Counties, Avilla, Bremen, Corunna, Elkhart, Huntington, Kendallville, Mishawaka and South Whitley in Indiana and Wilshire (“Schumm”) and Wapakoneta, Ohio.

Doctor Luther Publishes his Galatians Lectures

As a professor of theology at Wittenberg University, Luther lectured on the Letter of St. Paul to the Galatians from October of 1516 to March of 1517. With the help of his young friend Philip Melanchthon, working from student notes of the lectures, Luther began to convert the lectures into a proper commentary in March of 1519. Five Hundred years ago this month, Luther’s first commentary on Galatians was published.

The work was very popular. Unlike other commentaries of the time, Luther did not make much use of the four-fold method of understanding Scripture. He tried to determine the meaning intended by St. Paul in each passage. Rather than be content with working from Jerome’s Latin Vulgate generally used by the church, he returned to the original Greek. Like a sermon, he applied the text to the church of the day, not being especially kind to his theological opponents. Yet immediately Luther expressed his dissatisfaction with the work. Over the next decade, Luther would revise the commentary several times. When he lectured on Galatians in 1531, he started from scratch. The result was one of his best works, the Galatians Commentary of 1535.

Luther’s greatest insight in both commentaries have to do with reading the words of the letter with Christ as focus of its message. All of Scripture is about Christ, his work to redeem us by his sufferings and death on the cross. By our own works we cannot save ourselves because we are sinners and deserve damnation. But by God’s grace for the sake of Christ, we are forgiven our sins and granted salvation. With this commentary, Luther came closer to fully understanding the Gospel. Within a few short months, he would write three works in which he fully explains Lutheran theology for the first time.

Sermon on Genesis 2:18-24

Marriage of
Jenna Lynn Witte and Wesley Robert Smith
31 August 2019
Cornerstone Lutheran Church
Carmel, Indiana

Text:^“Then the Lord God said, “It is not good that the man should be alone; I will make him a helper fit for him.” … Then the man said, “This at last is bone of my bones and flesh of my flesh; she shall be called Woman, because she was taken out of Man.” … Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh.”

Intro: Wes, Jenna, friends and family, grace, mercy and peace from God our Father and from the Bridegroom of the Church, Jesus Christ, our Lord. This is great day. That one missing piece of the puzzle of your life is found and the picture is now complete. You both have done quite well. You have built successful careers, set up homes, served God and others and achieved what many people strive for. And yet something was missing. And so it was for Adam. God had made him and gave him a perfect life. But it was “not good” God said. So God gave him lots of animals. And that did not do it. Even a dog didn’t do it. That is why He made Eve and why He brings you together today.

Now that you are together, you are never really alone.
1. As you take hold of each other today, you become one.
2. This marriage of yours is the closest you get to understanding the Trinity – two people, yet one, as He is three persons, yet one.
3. Now, even when you are apart from each other, you will be together.

Yet the World, the Devil and your sinful self will try to pull you apart.
1. Sin separated us from God, from our world and each other.
2. Our Old Adam and Old Eve curves us in on ourselves, pulling us apart from God and from others.
3. When we serve ourselves, rather than God, we end up all alone.

To free us from our sin, the Father sent His Son to save us.

“From Heaven Jesus came and sought you …”
1. With his own blood he bought you …”
2. When you were baptized, he washed you clean of sin “by water and the word.”
3. He now brings you, and us, together with God.
4. So even when you are alone, you are never really alone.

Now may the peace of God, which passes all understanding, set watch over your hearts and minds through faith in Christ Jesus, to life everlasting. Amen.

How Good is Good Enough?

Encore Post: One day, a sincere rich young man came to ask Jesus a common question — perhaps you have asked yourself the same question: “What do I have to do to get into heaven?” (Mark 10:17) From the way Jesus responded to him, we know the man wasn’t arrogant, looking for an easy way out or looking for a loophole in God’s law. He truly wanted to live with God forever. Yet he was asking the wrong question. He thought salvation was something you earn, even though his own polite words should have told him that. You do not earn an inheritance. It is something given to you by your father.

The young man was likely a Pharisee, but not an opponent of Jesus. He called Jesus a good teacher. Jesus reminds him gently what he should already know — there is no good person. Only God is good. He then set out to show him this path was a dead end. If someone was going to earn salvation, Jesus in so many words said, you needed to obey the Ten Commandments. The young man still didn’t get it. He told Jesus he always had kept these.

The fellow must have been very good at it, for Jesus did not challenge him directly. He dodged the question entirely. Rather than talk about what someone can do to be saved, Jesus told him how he could make his obedience to God’s law complete — he could become his disciples — sell all his goods, give it to the poor and become Jesus’ disciple. This is was not ready to do, because he was very rich. The scripture does not tell us if the man ever conquered his trust in riches to trust in God. Some people think this man might even have been the Evangelist Mark himself. But at this moment, he was not able to do this.

Eternal life, after all, is not something we purchase, but something we inherit from God. It is a gift that comes in Jesus’ last will and testament — the New Testament in his blood, shed upon the cross. Jesus is good because he is God himself. So he was able and willing to take all our evil upon himself and pay the price for it — death. Now that he has done so, he gives us that inheritance — his body to eat with bread and his blood to drink with wine. With this gift, God writes his law upon our hearts, so that we want to follow him now and forever.

Bread From Heaven Five Ways

Encore Post: From the time that people began to plant crops until this very day, bread has been a basic food for people. God fed His people in the wilderness with manna to teach them to trust their Heavenly Father for daily bread. Later Satan would tempt Jesus to make stones into bread rather than trust Him. Jesus quoted what Moses said to Israel about Manna: “people do not live only on bread but on every word that God speaks.” (Deuteronomy 8:3)

Later, God would do other miracles with bread. The Prophet Elijah would feed the widow and her son with bread — their flour and oil did not run out for years. Elisha would feed one hundred men with a few loaves. Jesus would feed crowds in the desert with a few loaves and fishes. The crowds knew what it meant — Jesus was the Messiah and like Moses and Elijah.

Jesus also used bread in another way. During His Last Supper, Jesus took bread, broke it, blessed it and gave His body for them to eat. To this day, when we gather for communion, Jesus feeds us with His body — the true Bread from Heaven. When we receive this bread, we are given strength for our journey through this life to life everlasting.