Baptism does not promise us chocolates or flowers, but something far greater: life in Christ.
The Promised Land invites us to laugh at how relatable it is to be exhausted and exasperated by all the people, and the egos and opinions they bring with them, that come with living.
Christians can pursue projects of justice free of the burden of being the justifier of the world; that office belongs to Christ and Christ alone.

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We bring nothing with us that contributes to the preaching or the hearing of God’s promise to us.
This is true discipleship. We live with Jesus, we hold on to Jesus, we suffer with Jesus, because Jesus brings a divisive peace that saves.
We are loved by our heavenly Father. When the Creator and Giver of all good things is caring for you, suddenly, you are free to care for others.
What Jesus promises is better than justice. Jesus promises grace.
Vilification of the other is married to the justification of the self.
The spirit indeed is willing and desires bodily death as a gentle sleep. It does not consider it to be death; it knows no such thing as death.
This is not just a pericope about hereditary sin and actual sins, nor is it providing a pattern for prayer. It is fundamentally about God our gracious Father and His promise to hear us, answer us, and provide for us.
In Jesus, the most totalizing summary of the law becomes the gospel of the one made perfect through obedience.
But it is not always helpful to create tidy categories of good and bad and to say, “Stop being ‘a Martha’ and do a better job of being ‘a Mary.’” That is a dangerous sermon to preach. In doing so, we can fall into the very thing we see Martha doing.
Moses is no Jesus but he, like us, is saved by Him. The law cannot enter the promised land, and yet the true and greater promised land is occupied by nothing but lawbreakers.
The parable of the Good Samaritan is both a call to faith in Jesus and a call to love our neighbor.
Despite the very real obstacles and difficulties, this entire scene is marked by God’s gracious work.