What Lack I Yet?

Biblical Style and Western Literature

Herbert N. Schneidau

Literature of Belief: Sacred Scripture and Religious Experience (1981)

On God’s opposition to kings leading his people: “In accord with a tradition of Yahweh as warrior, Israel maintained itself in the Judges’ period as a theocracy with no human king. Thus, the proposal to establish one presented them with what I have called an identity crisis. . . . The tradition is clear that would indicate powerful religious opposition to dynastic kingship. That is the major reason why the acts of Samuel, Saul, and David must be so scrupulously recorded and interpreted. Parts of this story were undoubtedly written down in the belief that in allowing David to succeed where Saul failed, Yahweh was validating and endorsing the monarchy. But other parts, such as 1 Samuel 8, were written to show that in allowing a king Yahweh was simply giving the people enough rope to hang themselves.”

Divorce

Dallin H. Oaks

General Conference (Apr. 2007)

A good marriage requires a man and a woman committed to strive together toward perfection.

Peter, My Brother

Spencer W. Kimball

BYU Speeches (Jul. 1971)

Peter denied knowing Jesus, but Jesus forgave him. We also can forgive Peter and admire his strengths. The transcript can be found here: https://rsc.byu.edu/ministry-peter-chief-apostle/appendix-peter-my-brother

The Rich Young Ruler and the Parable of the Unjust Steward

S. Kent Brown

The Testimony of Luke, BYU New Testament Commentary, excerpted on the BYU New Testament Commentary website (Apr. 2015)

Jesus prepared his disciples to be wise and faithful leaders. The interaction with the rich young ruler teaches them that if people’s hearts are tied to money and the things of this world, they cannot enter the kingdom of heaven. The parable of the unjust steward praises the steward for taking decisive and shrewd action, but Jesus adds that the correct principle is to be faithful with even small responsibilities.

By Simple Yet Propitious Means: The Art of Jorge Cocco Santangelo

Herman du Toit

BYU Studies Quarterly 55, no. 2 (2016)

This article includes many beautiful images of Christ, including one of Christ returning to his body at the Resurrection. Open the PDF to see the images.

Jesus Teaches about Wealth (Mark 10:17–31)

Julie M. Smith

The Gospel according to Mark, BYU New Testament Commentary, excerpted on the BYU New Testament Commentary website (May. 2019)

While the impulse to minimize Jesus’ teachings should generally be avoided, there is good reason to believe that the command to sell all was not meant to be a universal command but rather was unique to this man’s situation.

Narrative Atonement Theology in the Gospel of Mark

Julie M. Smith

BYU Studies Quarterly 54, no. 1 (2015)

Mark’s Gospel teaches about the Atonement of Christ not through discourses on theology but through narrative. This article focuses on three events that happen immediately after Jesus dies: the rending of the temple veil, the centurion’s statement, and the women watching and ministering. Mark uses each story to explain the meaning of Jesus’s atoning death.

The Rich Young Ruler and the Parable of the Unjust Steward

S. Kent Brown

The Testimony of Luke, BYU New Testament Commentary, excerpted on the BYU New Testament Commentary website (Apr. 2015)

Jesus prepared his disciples to be wise and faithful leaders. The interaction with the rich young ruler teaches them that if people’s hearts are tied to money and the things of this world, they cannot enter the kingdom of heaven. The parable of the unjust steward praises the steward for taking decisive and shrewd action, but Jesus adds that the correct principle is to be faithful with even small responsibilities.

The Chronicles of Mary and Joseph: Part 1 of 4, an Angel Comes to Galilee

S. Kent Brown

The Testimony of Luke, BYU New Testament Commentary, excerpted on the BYU New Testament Commentary website (Dec. 2014)

The report of the angel’s visit also begins to unveil Mary’s notable qualities. In the first instance, she is not bowled over by the angel’s coming. Even in her youth, she maintains her presence of mind because she thinks of the right question to ask at the end of his message: “How shall this be, seeing I know not a man?” (Luke 1:34). Second, the angel’s words “highly favoured . . . [and] blessed” (Luke 1:28) clearly imply both heaven’s regard for this young woman and, just as important, Mary’s maturing respect for heavenly things. Third, she is thoughtful enough to sense an imperative in the angel’s words about Elisabeth that she should visit her older cousin: “thy cousin Elisabeth, she hath also conceived a son” (Luke 1:36). And she acts on that implied command. Last, her final words to the angel, “be it unto me according to thy word” (Luke 1:38), disclose her anticipation of the challenges ahead, including her fall from her society’s standard of uprightness when people dis

The Rich Young Ruler and the Parable of the Unjust Steward

S. Kent Brown

The Testimony of Luke, BYU New Testament Commentary, excerpted on the BYU New Testament Commentary website (Apr. 2015)

Jesus prepared his disciples to be wise and faithful leaders. The interaction with the rich young ruler teaches them that if people’s hearts are tied to money and the things of this world, they cannot enter the kingdom of heaven. The parable of the unjust steward praises the steward for taking decisive and shrewd action, but Jesus adds that the correct principle is to be faithful with even small responsibilities.

Luke’s Different Genealogy

Eric D. Huntsman

Good Tidings of Great Joy: An Advent Celebration of the Savior's Birth, excerpted on the BYU New Testament Commentary website (Dec. 2013)

Huntsman compares the genealogies of Jesus in Matthew and Luke, highlighting the structural and thematic differences between the two. He notes how Luke’s genealogy, ascending from Jesus to Adam, reflects a broader focus on the inclusion of Gentiles in Christ, contrasting with Matthew’s emphasis on Jesus' Davidic lineage.