“If the Son sets you free, you will be free indeed” (John 8:36).
How do the words “The righteous shall live by his faith” go from a context of hope in hopelessness to the cornerstone declaration of the chief doctrine of the Christian faith?
As soon as people understand what crucifixion means, the cross becomes offensive.

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The text is not a legalistic set of principles. It is a description of the way things are for us, now that Christ has entered in.
Luke does not say much else about Anna, especially in comparison to Simeon. But the fact that he mentions her suggests she has something to teach your hearers today.
The Advents of Christ (past, present, and future) elicit faith in the word of Christ, confirmed by his presence.
Moses was sent to keep the house in order, but this Child is sent to bring the house home, and you are part of that house, the household of God.
Lutheran theology begins not with God in His terrifying majesty but with God in the flesh, God crucified for sinners. Advent is about this trajectory.
The Spirit who inspired the prophets and apostles to put God’s Word into human language has guided and guarded their transmission in the course of human history preserving them for the sake of the Gospel.
Pastor Craft: Essays and Sermons is now available through 1517 Publishing
Our Advent anticipation of the coming of the Savior to liberate us from sin and its wage of death, from the condemnation of God’s Law and the wrath of a loving heavenly Father, is indeed a daring and defiant stance.
This Messiah is not a continuation—He is the fulfillment and the beginning of something new.
The creation of this word reminds us that the Magnificat, like Christmas itself, is charged from the start with joy and praise.
When Jesus assumes the body prepared for Him to do God’s will, the end of an old era has arrived, and with it, the beginning of a new.
He also took our own history and suffered all the agony and pain of our own lives.