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Discussion on texts for Christmas Day – Proper III (rebroadcast from Dec. 25, 2019). (Gospel) John 1:1-14; (First Reading) Isaiah 52:7-10; Psalm 98; (Second Reading) Hebrews 1:1-4, [5-12]. Recorded at Luther Seminary, Saint Paul, Minn., (...)

Mark 5:21–43 is a nested story of two suffering women and Jesus, who saves each from her respective hopeless state.  An excited crowd meets Jesus on his return to Capernaum after he has healed a (...)

The reader is introduced to three scenes in Mark 2:1–22 that deal with different aspects of Jesus’ ministry. The first scene focuses on Jesus as the Son of Man, the second touches on the scope (...)

The first thing that stands out here is that Paul seems to think that the world as he and the Corinthians know it is about to come to an end. All that is familiar about (...)

In order to understand Isaiah 60:1–6 in its postexilic context, it is crucial to understand both the language and the structure of the pericope. The language of the pericope is crucial because the second-person pronouns (...)

This text for Reformation Sunday is at the core of Protestant soteriology, yet it is part of a much longer argument in Romans whereby Paul outlines how salvation that comes through faith (1:16-17) is grounded (...)

Years ago there was a campaign from the milk industry in the United States that asked a simple question: “Got milk?” In those commercials there was often a child or a cow with a chocolate (...)

When the Pharisees ask a question about the commandments, Jesus gives an answer that enjoyed broad agreement among the biblical interpreters of his day. A legal expert asks him, “Teacher, which is the great commandment (...)

The gospel message is central to understanding the continuity between the Hebrew Bible and the New Testament, but its meaning was not always clear in antiquity. Mark had to introduce readers to who Jesus was (...)

The scene is total desolation. Or at least this is what Jeremiah saw through his limited human vision—just a devastated and colonized Judean kingdom. And yet this was not the only reality to be seen (...)