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.
When Dostoevsky died on February 9, 1881, he left behind novels that refuse to flatter the reader or simplify the human condition.

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Obviously, the Day of the LORD looks frightening according to the words of Zephaniah the prophet. The question is: “For whom?”
Now more than ever, it's good to take a closer look at the Christian confession about evil, pain, and suffering.
As we pray the Lord’s Prayer, we pray to God our Father. We come to him as his children, adopted into his family. We pray to our Father who loves us perfectly.
Faithful preachers should remain steadfast in the biblical categories and terminology and preach the reality of death.
Because Israel has turned the eschatology of the Day of the LORD into “escapism” Amos turns that notion on its head in his prophecy.
Mindful that the pagans’ understanding of death is a finality, Paul says, “NO!” Death is not the end of humanity in God’s new world.
The parable is harsh. It judges. If you do not believe, you will not be saved. But let us pause for a moment and think about why Jesus is telling the parable.
We give thanks to the Lord for His victory over death and the grave both for those who are now with Him in glory and for ourselves even as we press forward in faithfulness awaiting the Day when our eyes will see Him.
This earth is not the place where your promise is to be found. Rejoice because the kingdom of God comes to you!
Jesus breaks through our barriers in His beatitudes. He shatters our conceptions of the blessed life and opens the Kingdom of God to all people.
These words provide a very bleak picture of the future of Israel. Fortunately, the next chapters provide Gospel that is equally as clear and direct.
It’s easy to slip into thinking about forgiveness solely in terms of our authority over it.