The plain bows into the Sea of Galilee where families of fishers settled and built their homes. The villagers prospered and, with the help of a centurion, built a synagogue. The settlement became known as Capernaum, “Village of Comfort” or perhaps “Village of Nahum,” though there is no clear association with the Old Testament prophet by that name. Since the settlers built no wall to defend themselves, their lives must have been peaceful until the teacher from Nazareth arrived.

The Jerusalem temple was overlaid with so much gold that persons who saw it described its blinding effects as it glistened in the sun. Herod the Great refurbished it. He surrounded it with a massive court, turning the Temple Mount into a sacred complex far larger than other temples of the ancient world. The project was ongoing when Mary and Joseph brought the infant Jesus to the temple for purification (Luke 2:22–38). It was still going some 30 years later when Jesus cleansed the temple from the money-changers at the beginning of Holy Week. During those days, Jesus would prophesy the temple’s destruction and His own resurrection.

This blog post is adapted from Lutheran Bible Companion, Volume 2: Intertestamental Era, New Testament, and Bible Dictionary.

Upon finishing my teaching degree at what is now Concordia University Chicago, I was recruited to serve as a missionary in Taiwan (ROC—Republic of China), where I spent two and a half years learning the language and culture, and teaching English and Christianity. The first half year was spent entirely on learning language and culture. Mandarin is the official language of both mainland China and Taiwan, but this was not always the language used. A group of mainland Chinese brought Mandarin to Taiwan when they fled the communist takeover. Prior to the arrival of this group, the people of Taiwan spoke their own, indigenous language, Taiwanese, which is distinct from Mandarin Chinese.

Forty-one times Mark describes the events flowing around Jesus’ life with the word immediately (in Greek, euthus), propelling the reader toward the cross where Jesus would die, giving His life as a ransom for many. Mark uniquely focuses on the action in the story of Jesus’ life, making his account both short and compelling to read.

This blog post is adapted from Lutheran Bible Companion, Volume 2: Intertestamental Era, New Testament, and Bible Dictionary.

When we use the expression “take my word for it,” we are asking another person or group to trust that what we are saying is true. More specifically, we are asking this person or group to trust us. The strength of the relationship is as central as the truth being shared. Consider how many things we take on the word of another. Grandparents share events which took place in family history decades before we were born. Historians teach of wars that shaped the course of human history as if they had been there themselves. Friends and family tell us of places to which we have never been. Although we have never experienced these events and places firsthand, we believe the words of those we trust. The same can be seen in God’s Word. 

I grew up reading comic books (often when I should have been studying). I was fascinated by the heroes, stories, art, and action. Back then, you could buy comic books at the grocery store. I remember many times standing at the comic-book rack—reading the Hulk, Captain America, the X-Men, the Avengers—and having a store employee offer the terse remark, “This isn’t a library.”

More than any other hero, I loved Spider-Man. I think it was the costume and his set of powers. If you are familiar with the hero, then you know that his real name is Peter Parker, and he was raised by his aunt and uncle, Ben and May Parker. In the story, Uncle Ben offers his nephew an important piece of wisdom that sticks with Peter throughout his life: “With great power comes great responsibility.”

The first book of the New Testament begins in a manner similar to the first book of the Old Testament: focused on genealogy (cf Matthew 1:1–17; Genesis 5). Matthew sketches for us a human landscape from Abraham, the patriarch of Israel, to Jesus, the Savior of Israel and of the nations. Matthew is keen to tell both the glorious elements of the story as well as the tragic ones. Throughout the book, Matthew emphasizes how Jesus taught and fulfilled the Word of the Lord for the sake of the people.

This blog post is adapted from Lutheran Bible Companion Volume 2: Intertestamental Era, New Testament,and Bible Dictionary.

When I was eleven years old and in sixth grade, my mom took me to an informational meeting at church regarding Boy Scouts of America. Attendees discussed the idea of organizing, or I should say reorganizing, a troop. The organization came to fruition, and I was blessed to take part until my eighteenth birthday, when I completed my Eagle Scout rank. My scout leaders taught me a great deal regarding citizenship, the outdoors, manhood, self-reliance, responsibility, and more.

During nearly thirty years of professional church work, I have often wondered which sin is most damaging to the local congregation. In my experience, it is not disregard for worship and Bible study, arguments over money, lack of unity regarding mission and ministry, lack of forgiveness, theft, or even adultery. In my experience, the single sin which most damages congregations is mismanagement of conflict between brothers and sisters in the faith. There are numerous reasons. Foremost, this mismanagement destroys trust, which damages relationships. But it also breeds gossip and character assassination, which can lead to loss of good reputation and even loss of employment. Mismanagement of conflict blurs the facts and leaves the conflict unresolved. Such unresolved conflicts are infected wounds in the Body of Christ. Let’s look at what Jesus has to say.

Telling nice people things they don’t want to hear is an unavoidable part of being a faithful pastor. On one occasion, a pleasant couple from the neighborhood came to my office. The husband and wife wanted to know my opinion of ghosts and spirits.