Psalm 118:5 Out of my distress I called on the Lord; the Lord answered me and set me free. … You must never doubt that God is aware of your distress and hears your prayer. You must not pray haphazardly or simply shout into the wind. Then you would mock and tempt God. It would be better not to pray at all, than to pray like the priests and monks. It is important that you learn to praise also this point in this verse: “The Lord answered me and set me free.” The psalmist declares that he prayed and cried out, and that he was certainly heard. If the devil puts it into your head that you lack the holiness, piety, and worthiness of David and for this reason cannot be sure that God will hear you, make the sign of the cross, and say to yourself: “Let those be pious and worthy who will! I know for a certainty that I am a creature of the same God who made David. And David, regardless of his holiness, has no better or greater God than I have.” There is only one God, of saint and sinner, worthy and unworthy, great and small. Regardless of the inequalities among us, He is the one and equal God of us all, who wants to be honored, called on, and prayed to by all. (“Psalm 118,” Luther’s Works, Vol. 14 [Saint Louis: Concordia Publishing House, 1958], pp. 58,61)
I haven’t had time to post an update in a while as school has been really busy. I’m currently working on an exegesis of Jeremiah 34, essentially I’m looking at each word, clause, phrase and even sounds in order to fully analyze the text. It’s a long process and will take most of the semester to complete.
I’m also working on two papers, one dealing with the Belgic Confession, and the second will be somewhere in the realm of Christian philosophy. I haven’t chosen a topic for either one yet, though I think I will compare the confession of Beza with Article 37 of the BC.
Yesterday I participated in my second public speaking class. It was a good learning experience for me. Our assignment was to write and present a 3-5 minute introduction for a speech, sermon, bible study, etc., using what we had learned in class the week before.
The first attempt I had my laptop open to my speech as I presented, it didn’t go so well. The instructor had me try a second time without notes and it was way better. It felt much more natural and I had better eye contact and gestures.
Here’s my speech:
You’re the engineer of a train. There are 36 people on board. At the first stop, 10 get off and 2 get on. At the next stop, no one gets off, but 5 get on. At the third stop, 4 get off and 2 get on. Now for the question: What is the name of the engineer?
You might be thinking, ‘Well that’s not a fair question!’ But you do know the name of the engineer, it’s you.
“Take Heed How You Listen” (Luke 8:18)
yes, you, take heed how you Listen
What does this mean? How does someone take heed how they listen? It would make sense to say pay attention to what you hear, or examine what you hear.
Instead he said pay attention to how you Listen.
This means we aren’t simply to listen. We have to examine and pay attention to the way we are listening! When it comes to sitting in church we need to make sure our first thought isn’t “Oh, no, this guy again.”
Or, “Sigh I’ve heard this a thousand times.”
Here we are told not only to consider carefully what sermons or speakers we listen to, but how we listen to them. The challenge we all face is not to sit in the pew judging the messenger, but to instead focus on what is being said.
As one preacher said, “Take heed how you hear! Hear with spiritual ears, not just the ears on your head. And hear with an honest and good heart, not a deceptive and evil heart.” (Piper, p. 12).
Understand herein the goodness of the Creator, that so far as you by sinning have cast yourself down, so far has He descended in following you.
– Rufinus, 345–411
While working on a paper regarding the phrase in the Apostles’ Creed “He Descended into Hell,” I came across this quote and thought I’d share it.
The Apostle Paul teaches us that we ought to have “the eyes of our understanding enlightened” “that we may understand what is the height and breadth and depth.” “The height and breadth and depth” is a description of the Cross, of which that part which is fixed in the earth he calls the depth, the height that which is erected upon the earth and reaches upward, the breadth that which is spread out to the right hand and to the left. Since, therefore, there are so many kinds of death by which it is given to men to depart this life, why does the Apostle wish us to have our understanding enlightened so as to know the reason why, of all of them, the Cross was chosen in preference for the death of the Savior.
We must know, then, that Cross was a triumph. It was a signal trophy. A triumph is a token of victory over an enemy. Since then Christ, when He came, brought three kingdoms at once into subjection under His sway (for this He signifies when he says, “That in the name of Jesus every knee should bow, of things in heaven, and things on earth, and things under the earth”), and conquered all of these by His death, a death was sought answerable to the mystery, so that being lifted up in the air, and subduing the powers of the air, He might make a display of His victory over these supernatural and celestial powers.
Moreover the holy Prophet says that “all the day long He stretched out His hands” to the people on the earth, that He might both make protestation to unbelievers and invite believers: finally, by that part which is sunk under the earth, He signified His bringing into subjection to Himself the kingdoms of the nether world.
– Rufinus, A Commentary on the Apostles’ Creed, Sage Library, ECF 3.3. pp. 1127-1128
“Whenever we, on the ground of our righteousness, wisdom, or power, are haughty or angry with those who are unrighteous, foolish, or less powerful than we . . . —and this is the greatest perversion—righteousness works against righteousness, wisdom against wisdom, power against power. For you are powerful, not that you may make the weak weaker by oppression, but that you may make them powerful by raising them up and defending them. You are wise, not in order to laugh at the foolish and thereby make them more foolish, but that you may undertake to teach them as you yourself would wish to be taught. You are righteous that you may vindicate and pardon the unrighteous, not that you may only condemn, disparage, judge, and punish. For this is Christ’s example for us, as he says, ‘For God sent the Son into the world, not to condemn the world, but that the world might be saved through him’ (John 3:17). He further says in Luke 9:55-56, ‘You do not know what manner of spirit you are of; for the Son of man came not to destroy men’s lives but to save them.'” Martin Luther
“Why believe the devil instead of believing God? Rise up and realize the truth about yourself – that all the past has gone, and you are one with Christ, and all your sins have been blotted out once and for ever. O let us remember that it is sin to doubt God’s Word. It is sin to allow the past, which God has dealt with, to rob us of our joy and our usefulness in the present and in the future.” —Martyn Lloyd-Jones
“He who shall preserve the life bestowed upon him, and give thanks to Him Who imparted it, shall receive also length of days forever and ever. But he who shall reject it, and prove himself ungrateful to his Maker, inasmuch as he has been created, and has not recognized Him Who bestowed the gift upon him, deprives himself of the privilege of continuance forever and ever. And, for this reason, the Lord declared to those who showed themselves ungrateful towards Him: ‘If you have not been faithful in that which is little, who will give you that which is great?’ (cf. Lk. 16:11) indicating that those who, in this brief temporal life, have shown themselves ungrateful to Him Who bestowed it, shall justly not receive from Him length of days forever and ever.”
— St. Irenaeus, The Ante-Nicene Fathers Vol. 1