The point of Revelation is to reveal consolation in Jesus, not to revel in chaos and confusion.
The good news for Jacob is that God humbled himself so that he could lose a wrestling match to a man with a dislocated hip so that he could give him a new name.
Despite the fact that this could sound strange to modern ears, Luther has an important reason for saying what he does about the Commandments.

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What might Christians of the Reformation tradition think of claims like these about the nature of salvation?
By mandating the promise, Christ states something stronger than just an invitation.
Predestination, Jim knew, is no longer a frightening doctrine of mystery when you understand that God makes his choice about you in the simple word of God, given from one sinner to another.
That great truth of creedal Christianity – that God is man in Christ – is not set forth for our speculative enjoyment.
Hains offers a novel yet simple contention: Luther is most catholic where he is boldest.
When the church is a political actor, the gospel doesn’t have the final word.
When God makes promises, he is incapable of not keeping them.
What the gospel promises is not escape from our humanity, but resurrection from the dead.
False holiness is always a possession and achievement of the individual in isolation from the good of others. And so it isn’t holiness at all.
An immense amount of ink has been spilled contesting and interpreting Bonhoeffer's significance as a figure of Christian history and a theologian of the church.
Baptism is always valid because no unrighteousness or faithlessness on our part could ify God’s faithfulness.
What Luther is doing in his Catechism is teaching how the gospel is an action of the whole Trinity, not just one of the persons.