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.
For English speakers, no Reformer comes close to Tyndale in terms of measurable impact.

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“I forgive you,” must be said and it must be said often in a marriage.
Our smartphones, tablets, and laptops tempt us to enter into a virtual world without flesh and blood. A world without concrete, real consequences. No real pain or suffering, and no actual death.
We love those who enable us to see our love for ourselves reflected back at us.
It is in the midst of a world marked by empty and deceptive hopes that have broken hearts and lives that we are sent to deliver the promise of a future that has as its last chapter the resurrection of the body to eternal life with the Lamb who was slain but is alive forevermore.
These last words of the Old Testament Scriptures prepare us for the incarnation and beyond.
The Gospel outpaces all would-be and eventually fleeting identity-makers and brings in the truth of a renewed-in-Christ humanity.
Jesus offer us this vision of violence not so we might be drawn into it but so we might be drawn through it to come closer to Him.
Where Erasmus saw fear and collapse, Luther saw the never-ending comfort of Christ and his gospel.
As I sat there in the dark, empty church with my hands buried in the guts of a copy machine I was powerless to fix, I couldn't help feeling sorry for myself.
[Nearly] all of us struggle with making the move, as Thomas Long puts it, “from desk to pulpit.” The reason is because our approach to sermon preparation is inadequate.
Note Moses’ big question is, “Who am I?” However, this is the wrong question. It matters not who Moses is, or who we are. What matters is who God is.
If the resurrection were just a repetition of this world, then it would be ridiculous, indeed. But the resurrection is different. It is a world without death.