When you step into the Lord’s house, he gives you a liturgical imagination to see with eyes of faith all of his goodness and grace.
The thief is the prophetic picture of all of us, staring hopelessly hopeful at the Son of God, begging to hear the same words.
The Solas are not just doctrinal statements. They are the grammar of Christian comfort.

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The biblical response to suffering, to recognizing that things are not as they ought to be, is lament.
The following is an excerpt from the introduction to Theology of the Cross: Reflections on Luther’s Heidelberg Disputation written by Steve Paulson and edited by Kelsi Klembara and Caleb Keith (1517 Publishing, 2018).
Finally, we draw near the end of this three-part article on Revelation 1:10-20.
But these good works aren’t done under compulsion. They’re done freely. They aren’t done so that God will love us. They’re done because He loves us.
The white hair of Jesus’ head teaches us that the Gospel is an ancient mystery.
Gospel questions don’t get a Law answer. Religious questions beg for Law answers.
I have been very busy lately, trying to understand things.
What we notice less often is that this same fear wonders about both the efficacy of the Gospel and the Law.
From Our Series on Luthers, Heidelberg Disputation.
Perhaps if we indulged our Christian freedom around them, they would come to see that “the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit.
John had heard Jesus’ voice countless times and seen Him every day over the course of three years, and yet nothing could have prepared him for what he was about to witness.
We are saved by grace, and strictly speaking, not by an offer.