“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 homiletical task of diminishing and debilitating mistrust begins, at every part of preaching, with the preacher.
Bo Giertz attained infamy in Sweden for a humble adherence to unpopular, orthodox practice and doctrine.
God will establish justice and righteousness even in the midst of the most uncertain and evil times. This we know because of the hope based upon the promise.
Jesus saves us from the love of money which sent the rich young man away sad.
Whereas Moses faithfully rescued God’s people from slavery in Egypt and led them to the Promised Land of Canaan, Jesus has rescued us from the slavery of sin and the tyranny of the Devil to lead us to eternal life.
The entrance of children into the world reminds our world of the hope of redemption in Genesis 3:15.
Undershepherds of our shepherd go rejoicing as sheep among the lambs entrusted to us into God’s everlasting sheep pen, no shabby place to spend forever.
God and Jeremiah may have been looking at the same person, but they were seeing very different things.
The goal of language in the mouth of a Christian isn’t to hold power for ourselves but to give it.
Preaching is the first line of defense and catechetical offensive against these corrosive falsehoods.
Man and woman together are complete. Apart, they are incomplete. The two correspond and form “one flesh” when combined in sexual relationships and as helpmates.
Angels minister to us, but Jesus becomes one of us and calls us His brothers and sisters, sharing in our flesh and blood.