The Psalm now is this: as Christ suffered and then was exalted, so we are also in him.
No matter how stringent one's "regulations" — "Do not handle, Do not taste, Do not touch" (Col. 2:21) — the sinful nature that resides in everyone's heart is untamable by self-effort alone.
Kleinig continually directs the reader's attention to Christ and his gifts.

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The only solution to free will is the announcement from a preacher that the Father forgives us for Christ's sake.
The point Luther made, again and again, was that distance between God and sinners is collapsed when the crucified Christ himself comes to sinners through a preacher.
Theologians of glory searched for God everywhere except the Cross of Christ.
For Luther, those who refuse Christ as a curse want their sin removed not in Christ but in themselves.
Christ powerless on the Cross is where the false definitions of glory theologies are exposed and everything is turned upside down.
Luther’s confessions and writings during that time demonstrated the diagnosis of the problem he faced had always been the same.
Our hope is God's mercy. It's like a well that never dries up. His mercies were there before he created us. They are present for us today.
God's power and works are awesome and cannot be stifled. His grace and mercy will be heard above the growls and howls of those who deny Christ Jesus is God and Savior
That's how true faith talks. It doesn't talk about itself. It says "Thank you!" to the one who gives healing and salvation.
Erasmus sought to find meaning behind the words of Scripture in order to make an ultimate claim. Luther, on the other hand, found the Gospel to be meaningless outside of Christ and his Cross.
Luther understood when the Word of God came it did not offer sinners a choice.
For Luther, Erasmus’ Christ-less, Spirit-less theological conclusions demonstrated that behind his supposed humanistic optimism lay a profound despair and pessimism.