Author Archives: trh@midrivers.com

Table of Duties Explained & Illustrated — Guest Post by Pr Philip Hoppe

Editor’s Note:

I saw Pastor Philip Hoppe’s graphic illustration of the Table of Duties on Facebook and asked him if he would write an explanation of it for publication here. He graciously went to work and has produced it for us. He is pastor of Peace Lutheran Church, Finlayson, Minnesota and St Paul Lutheran Church, Bruno, Minnesota, an avid catechist, and great friend of LutheranCatechism.com. Thank you, Pastor Hoppe !!

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The Table of Duties Explained
by Pastor Philip Hoppe

The Table of Duties is perhaps the most overlooked of all the parts of the Martin Luther’s Small Catechism. In some catechisms, all that one will see in this section is a list of roles or vocations that one might play in life and then a reference list of Scriptures that one should look up. Others at least include the text of those Scriptures. In order to truly understand why these specific exhortations are given to each person based on their given role or vocation, we must understand that there is an overarching structure that ties all of these relationships together.

As the illustration provided suggests, each of these relationships dwells in one particular sphere or estate of life. Historically, the church has recognized that all our life plays out in three estates: the home, the state, and the church. In each of these estates God has ordered relationships for the good of all involved. (While it may seem strange for an American to see bosses and workers [master and slaves] listed within the home estate, we must remember that for most of the history of the world, people’s work has been done in the economy that exist within their home.

In each of the relationships listed (husband and wife, parents and children, bosses and workers (masters and slaves), government and citizens, pastor and people), God has given one person in that relationship authority over the other(s). Likewise, the other person in that relationship has been called to submit to the authority that God has established. The person that has been given authority is not given authority in order to craft the relationship for their good and comfort but rather has that authority in order to love and serve the other(s) in that relationship. The person who has been called to submit to that authority is not there because of some inherent disability or disadvantage they have in themselves, but submits because that is the role that God has given them to play in that order.  Almost all people (except perhaps children) will find themselves at any point in their life in one role or vocation granted authority and yet in another call to submit to authority.

It is critical though to understand the following: Each person must concern themselves only with the words of the Lord given to their role or vocation rather than becoming focused on the words given to the other(s) in the relationship they are considering. For instance, husbands are to concern themselves with sacrificially loving and cherishing their wives as Christ does the Church rather than worrying about trying to make their wives submit to them. Likewise, wives are to worry about honoring and respecting their husbands rather than seeking to make sure their husbands love and cherish them properly. When any one person becomes concerned with the other’s role, conflict and distress is sure to follow. When each person gives attention to their role, harmony is the result.

Most blessed of all, each of these relationships gives us a picture of the relationship between Christ and his Church. Paul explicitly reminds us of this truth in Ephesians 5 in regards to marriage, but it is equally true of all of these relationships. In each relationship, the one given authority is to carry out their role in the way that Christ carries out His role as the Head of the Church. They are again to sacrificially love, cherish and serve those placed under their authority just as Christ has done for His Church. Likewise, the one called to submit to that authority is to carry out that role in the way that the Church is to submit to Christ, with humility, obedience, and respect. When these roles and vocations are carried out in this way, each of these relationships gives us yet another way to teach people about the love that Christ has for His Church in the respect that the Church shows Him because of that love. Ideally, a mother can teach her children how Christ loves them by pointed out that Jesus loves them like her husband loves her, by listening to her, loving her, and cherishing her each day. Likewise, a father can teach his children how the church is to honor and respect Christ by pointing to how his wife’s gentle and quiet spirit brings blessings into the relationship.

Since these relationships are both created in order to bring good order and stability to the world and also meant to serve as a picture of the relationship between Christ and his church, they should not be taken lightly.  Rebellion against them should be confessed in order that it might be forgiven. Then the Christian should seek to walk in newness of life by ordering their life according to these Scriptures. May this illustration and explanation serve to that end.  Sola Deo Gloria.

Man, You Should Have Been There for the Perfect Wave — Raising our Children in the Truth

One of my favorite films to watch with our sons is The Endless Summer. This is a fun film about some California surfers who live the dream of traveling around the world in search of the perfect wave. They go from beach to beach, island to island, ocean to ocean and continent to continent, including places where there is supposed to be no surfing, but they find surfing. Time and again, when they arrive and explain to the locals what they are doing, someone says, “You guys really missed it. You should have been here yesterday!” or “You should have been here last week!” The locals describe the perfect wave that was there earlier.

I got that feeling today when I saw a paper delivered by Pastor Rolf D. Preus at Conference XVII of the Consortium for Classical Lutheran Education, July 11-13, 2017. The conference theme was “Classical Lutheran Education: A Pedagogy of Truth.” Pastor Preus titled his paper “Raising our Children in Truth.” Man, I should have been there. That was the perfect wave.

So LutheranCatechism.com presents it here for all of you surfers who should have been there too. To access this paper in PDF format, click here.

Fathers, Teach God’s Word to Your Children – Pr Rolf Preus

Editor’s Note:

The following is an excerpt from the pastoral newsletter from Pastor Rolf Preus to his congregations for July/August 2017.

Fathers: God has made you the head of your home. Your wife didn’t elect you and you didn’t appoint yourself. This is God’s doing. Moses’ words to the fathers in Israel (Deuteronomy 6:6-7) and St. Paul’s words to the fathers in the New Testament Church (Ephesians 6:4) are crystal clear. It is the father’s job to teach God’s Word to his children. Clearly, the mother assists in this task and if there is no father she does it by herself. But the Bible teaching is that the father of the home is the spiritual head of the home.

This might sound like a frightening prospect, but it is not. Children are a heritage from the Lord (Psalm 127:8). God gives us children to bless us (Genesis 1:28). There is no greater privilege in life than to bring God’s gracious Word into the lives of our children. Check out Luther’s Small Catechism. What does it say at the top of each of the six chief parts of Christian doctrine? It says: “As the head of the family should teach it in a simple way to his household.” The home is the most influential place in our lives. The school may teach our children things that conflict with our Christian faith. It would be nice if we went to church every day, but we don’t. The home is the place where we are grounded in God’s Word.

God is our Father. We fathers do our duty as fathers as we imitate our Father in heaven. He gave. We give. He sacrificed his most precious treasure – his dearly beloved Son – for his church. We sacrifice our wants – whatever they are – for the benefit of our children. And the greatest benefit they can receive from us is God’s Word – in the home and in church.

Fathers and mothers, sons and daughters, grandmas and grandpas, bring the Word of God into the conversations in your homes. Those who are travelling this summer and are unable to be in church on Sunday morning, have church wherever you are. Read from the Bible, sing a hymn, confess the Creed, read a sermon, and pray the Lord’s Prayer. There is a signup sheet in the narthex for anyone interested in buying a volume of my sermons on the Catechism.  Jesus tells us that where two or three are gathered together in his name, he is there in the midst of them.

And finally, fathers and mothers need to remember, above all, that we live under the cross. This means we live sheltered by the forgiveness of sins Christ brings to us from his suffering. And we bear our cross. It’s not easy to be a parent. At times it’s a thankless calling. But God blesses all that we do for his children in his name. The cross of Christ’s forgiveness makes our burdens light.

 

Review of Luther’s Catechism Comes to America, by James S. Hamre

Hamre, J.S. (1984) ‘Luther’s Catechism Comes to America: Theological Effects on the Issues of the Small Catechism Prepared In or For America Prior to 1850. By Repp Arthur C., Metuchen Sr., New Jersey: Scarecrow Press, 1982. American Theological Library Association Monograph Series 18. xiv + 297 pp.’, Church History, 53(1), p. 144. doi: 10.2307/3166041.

Luther’s Catechism Comes to America: Theological Effects on the Issues of the Small Catechism Prepared In or For America Prior to 1850. By Arthur C. Repp, Sr. Metuchen, New Jersey: Scarecrow Press, 1982. American Theological Library Association Monograph Series 18. Xiv + 297 pp. $22.50.

This book is significant primarily because of its focus: it directs attention to the “day-to-day working theology” in Lutheran congregations by discussing the issues of Luther’s Small Catechism used in America from the colonial period to 1850. It thus provides one mode for the study of what Martin Marty, the writer of the foreword, calls “the mentality of ordinary believers.” This type of monograph can add an important dimension to our understanding of religion in America.

Prior to 1850 Luther’s Small Catechism was prepared in or for America primarily in two languages: German and English. There was considerable variety in the publications. Repp discusses 29 German and 30 English catechisms that made their appearance in America. They can often be seen as giving expression to or reacting against such movements and practices as pietism, orthodoxy, rationalism, “American Lutheranism,” and New Measures revivalism. The arrangement of the contents of a catechism and the materials published with it frequently provide an indication of the theological perspective incorporated in it. Repp evaluates the various versions in terms of their faithfulness to Luther’s understanding, especially Luther’s views on the sacraments and his intention in publishing his Small Catechism.

James S. Hamre
Waldorf College
Forest City, Iowa

Catechism Bible Illustrations — Part 4b — Confession and Keys

This is a table of Bible illustrations to help parents, teachers, and pastors illuminate truths taught in the Small Catechism.

Links to parts:

Part 4b – Confession and Keys

Nathan confronts David about his sins (2 Samuel 12:1-22)
David confesses (Psalm 51)
John preaches repentance (Matthew 3:1-12)
Jesus preaches repentance (Matthew 4:12-17)
The prodigal son confesses (Luke 15:17-24)
The tax collector confesses (Luke 18;9-14)
I will give you the keys of the kingdom (Mathew 16:13-21)
Jesus gives the Church power to forgive sin (John 20:19-23)
If your brother sins against you (Matthew 18:15-19)
An excommunicated person is reinstated (2 Corinthians 2:5-11)
O LORD, do not rebuke me in Your anger (Psalm 6)
Blessed is he whose transgression is forgiven (Psalm 32)
Out of the depths I have cried to You, O LORD (Psalm 130)

Catechism: Handbook for Persecution

In the Facebook group Didache, Dr. Pless has uploaded a powerful article.

“Luther’s Small Catechism is a multipurposed tool. Not only is it a brief summary of Christian doctrine and a guide to the Christian’s life of prayer and vocation in the world, it is also a book of comfort. It anchors hearts and minds where true joy is located: in the promises of God made certain in Christ Jesus. As we learn and pray the catechism, God is preparing us for trials and afflictions that well may await us in this life as we move toward death.”

John T. Pless, The Catechism: A Handbook for Times of Persecution, The Lutheran Witness, May 2017, pp. 6-7.

Catechism Bible Illustrations — Part 4a — Baptism

This is a table of Bible illustrations to help parents, teachers, and pastors illuminate truths taught in the Small Catechism.

Links to parts:

Part 4a – Baptism

God saves Noah through the flood waters (Genesis 7:17-8:19)
Moses is drawn from the water (Exodus 2:1-10)
Baptism in the cloud and in the sea (Exodus 14:9-3; 1 Corinthians 10:1)
God’s covenant with Abraham (Genesis 17:1-14)
Water and the Word cleanse Naaman (2 Kings 5:1-16)
John preaches baptism of repentance for remission of sins (Mark 1:4-8)
The baptism of John and Jesus (John 1:19-34)
The Trinity in Baptism (Luke 3:21-22)
New birth from above by water and the Spirit (John 3:1-15)
Jesus blesses little children and infants (Mark 10:13-16; Luke 18:15-17)
John the Baptist filled with the Holy Spirit before and from birth (Luke 1:15, 41-44)
Ceremonial washing of the Pharisees (Mark 7:3-4)
Jesus commands and promises Baptism (Matthew 28:18-20)
The apostles preach repentance and Baptism on Pentecost (Acts 2:38-39)
Ananias teaches Paul to wash away his sins in Baptism (Acts 22:12-16)
The Ethiopian is instructed and baptized (Acts 8:26-39)
The jailer is instructed and baptized (Acts 16:19-34)
Buried and raised with Christ in Baptism (Romans 6:1-11)

 

Slow and Steady Wins the Catechetical Race — by Pastor Ryan Loeslie

Editor’s Note:  The following is a guest article by Rev. Ryan Loeslie, Pastor at Immanuel Lutheran Church, Merna, Nebraska.

 

Most of us are familiar with Aesop’s Fable of the tortoise and the hare.  The hare boasted of his speed repeatedly.  But tiring of the excessive boasting, the tortoise challenged the hare to a race.  They agreed.  Once the race was on, the hare predictably got out to a great lead.  Seeing the tortoise so far behind, the hare thought he had ample time to take a nice nap.  Of course, this was a bad idea.  By the time he woke again, the tortoise was just about finish the race.  The hare jolted for the finish line, but it was too late.  The tortoise was victorious.  Slow and steady won the race.

Aesop’s Fable about the tortoise and the hare can be applied to many facets of life.  One place where it applies is the catechesis of our children.  Catechesis is like a race.  For several generations now, by and large Lutheran congregations have employed the hare’s method of running the race and catechizing our children.  We consider the hare.  He was built for the race.  He had the skills and the lightning speed.  The tortoise shouldn’t stand a chance against him.  So also we have entrusted pastors with teaching our children the Small Catechism.  Pastors are like the hare.  They are educated and equipped especially for this job.  Certainly, we reason, the pastor should be able to do a better job at teaching the faith than the parents.  Just as the hare is better equipped for the race than the tortoise, the pastor is better equipped for catechesis than the parents.  And so what have we done?  We have placed our bets on the hare to win the race.

But we can extend this analogy even further.  We consider how the hare ran his race.  He got off to a big lead, and he saw the tortoise safely in the distance.  No worries, he thought, and so he thought he might take a nice break and settle in for a nap.  This is a shocking parallel to the way Lutherans have catechized their children for the past several decades.  Children meet with the pastor for an intense hour of instruction once a week, and then for the next week there is nothing – a nice break like the hare took.  I suppose conscientious families in the past have taken memory work seriously, but this is simply not enough over the long haul.  When school is out, catechesis breaks for an entire summer.  When children are confirmed, many never take up the Small Catechism again.  Like the hare, our congregations have been caught napping.  If they are even fortunate enough to wake up, they will see they have lost the race to those competitors in this world who have worked harder to indoctrinate their children – the media, the academy, secular culture, Hollywood, etc.  These are relentless every day.

I don’t have to cite technical statistics to claim that Missouri Synod congregations are losing.  Too many congregations bury more than they baptize.  Children often never show up in church again after confirmation.  If they do, chances are still high that they go to college and fall away from the faith.  Long-established congregations have been in decline for almost five full decades.  Why?  We have adopted the hare’s approach to running the race.  We have relied too much on the so-called “experts.”  We have become ignorant of our responsibility to teach the faith at home.  Like the hare, we have taken too many breaks, and we have relied on quick fixes and programs when these never last over the long haul.

Wouldn’t it be great if our congregations started winning again?  I believe they can.  They can, if they adopt the tortoise’s strategy.  Slow and steady wins the catechetical race.  This means a change of direction for most of our congregations.  Instead of the pastor being in charge of Small Catechism instruction, parents must take this responsibility themselves.  And this is not a once a week for two years type of thing.  This must be done over the long haul – every day for a child’s entire upbringing.  At least this is the goal we shoot for every day.

Perhaps this sounds overwhelming and unreasonable, but it’s not.  Remember, this is the tortoise we’re talking about here.  He doesn’t try and bite off the whole race in one step, but he takes just a small step every day.  And so families should spend just a little bit of time in the Small Catechism every day.  For the parent, this could mean reciting just one of the Commandments with your children every day at the dinner table or with bedtime prayers.  It could mean just reviewing Jesus’ words of institution for Baptism or the Lord’s Supper.  Perhaps it is reviewing one article of the Creed with Luther’s explanation.  Maybe go sequentially through the Catechism one question at a time.  Learn to enjoy this time conversing with your kids.  It’s quality time.  The point is, you’re not trying to accomplish everything at once.  Neither are you speeding through everything like the hare.  You’re doing like the tortoise does.  You take a slow step in the right direction every day. Slowly but surely, you will see results.  You will find yourself loving the Small Catechism and what it teaches you about Jesus.  You will find yourself loving your church and what your pastor preaches.  You will find your children loving it too.  After decades of losing with the hare, it’s time to try a different formula.  It’s time to go with the tortoise.

Running the catechetical race with the tortoise, you can be confident that you are also running in the way which Scripture commands.  I think of the words of Psalm 119.  “I will run in the way of your commandments when you enlarge my heart” (Psalm 119:32).  For us as Christians, this race can be grueling.  Even going at the tortoise’s pace, there are many distractions and fears in this life which vie for our attention and push us off course.  And yet, we know that Jesus is always with us.  He forgives our weaknesses and failures.  And still God equips us with his perfect words that we may run the race set before us.

Reformation of the Keys: David M. Wilson Reviews Ronald K. Rittgers’ Book

[As shown in the copyright notice at the end of this quoted review, permission has been granted for this redistribution of this review. This review is the work of David M. Whitford.]

Whitford on Rittgers, ‘The Reformation of the Keys: Confession, Conscience, and Authority in Sixteenth-Century Germany’

Author: Ronald K. Rittgers
Reviewer: David M. Whitford
Ronald K. Rittgers. The Reformation of the Keys: Confession, Conscience, and Authority in Sixteenth-Century Germany. Cambridge: Harvard University Press, 2004. xii + 318 pp. $49.95 (cloth), ISBN 978-0-674-01176-2.

Reviewed by David M. Whitford (Department of Philosophy and Religion, Claflin University)

Published on H-German (January, 2005)

In Matthew 16, Jesus promises to give the keys of heaven to the Apostle Peter. Along with the promise of the keys, Jesus asserts that Peter will have authority on earth to bind or to loose sins. The historian of Christianity cannot underestimate the importance and influence of these two promises on the history of the church and the societies shaped by it. Almost immediately the two promises were combined. Originally, their power extended only to the spiritual life of Christians as they related to their local congregations. Over time (and especially after the Constantinian settlement), their power began to creep into other aspects of life. By 1302, in the bull Unam sanctam, Pope Boniface VIII (d. 1303) could claim that the power of the keys gave him authority over all living creatures (including kings and emperors). Needless to say, not everyone agreed with Boniface’s interpretation of Matthew, and the authority of the church over the spiritual and temporal lives of people continued to be a point of contention well into the era of the Reformation.Ronald K. Rittgers, assistant professor of the history of Christianity at Yale, offers a thorough and thoughtful examination of the Power of the Keys during the Reformation in this revision of a dissertation written at Harvard under the direction of Steven Ozment. The book begins with a short introduction to the history of the Office of the Keys in the Western church. Rittgers then turns his attention to the city of Nuremberg and uses that city as a case study for his examination. Nuremberg is an excellent choice of cities for a number of reasons. While its size, history, and importance in the life of the Empire are key factors, more importantly Nuremberg adopted the Reformation of Martin Luther fairly early and became a model for the evangelical city as a consequence.

In chapter 2, Rittgers turns to examine the theology and practice of penance in the theology of the church. Penance was the process by which one paid the penalty for breaking the laws of God and of the church. This very detailed chapter highlights the religious milieu of the late medieval world. Chapter three examines the early critiques of late medieval penance by Luther and other early reformers. Rittgers highlights how the religious critique of penance and the Office of the Keys were welcomed by cities like Nuremberg who saw an opportunity to forward their social and political aims while reforming religion. This chapter, perhaps more so than the others, highlights Rittgers’s ability to weave theological insights and historical narrative together.

Chapter 4 examines how the reformers and city magistrates dealt with the repercussions of their critique. It is one thing to call for dismantling a system; it is another thing entirely to try to put something new in its place, and Rittgers explains this difficulty well. Chapter 5, then, turns to look at the new system of the keys and authority (both spiritual and temporal) built by the reformers. The clergy and the civil magistrates had to struggle to find a balance between order in the church and the community and freedom to proclaim the new Gospel. Given the history of the Peasants’ War, the Knights’ Rebellion, and the Edict of Worms, finding this balance was both essential and rather difficult. Chapters 6 through 8 present vignettes that highlight the struggles and successes of the Nurembergers as they tried to walk this fine line.

The last chapter is perhaps the most interesting because it turns to assess the relative success or failure of Nuremberg to create a Lutheran city both in doctrine and life. The degree to which the Reformation was successful in this regard has been a heated debate in Reformation studies since at least Gerald Strauss’s important Luther’s House of Learning: Indoctrination of the Young in the German Reformation (1978). In that book, Strauss argued that this endeavor was largely unsuccessful. Rittgers offers a breathtaking critique. On point after point, Rittgers points out that Strauss’s critique is overstated and at times says more about the author than it does about early modern Lutherans.

In the first chapter, Rittgers notes that the Power of the Keys has been largely ignored in the scholarship of the Reformation. As I read that, I thought that such a claim must surely be impossible. It is like ignoring the proverbial elephant in the middle of the room. And yet, Rittgers is absolutely correct. This book is a welcome remedy to such a striking deficiency.

Printable Version: http://www.h-net.org/reviews/showpdf.php?id=10109

Citation: David M. Whitford. Review of Rittgers, Ronald K., The Reformation of the Keys: Confession, Conscience, and Authority in Sixteenth-Century Germany. H-German, H-Net Reviews. January, 2005.
URL: http://www.h-net.org/reviews/showrev.php?id=10109

Copyright © 2005 by H-Net, all rights reserved. H-Net permits the redistribution and reprinting of this work for nonprofit, educational purposes, with full and accurate attribution to the author, web location, date of publication, originating list, and H-Net: Humanities & Social Sciences Online. For any other proposed use, contact the Reviews editorial staff at hbooks@mail.h-net.msu.edu.

Catechism Bible Illustrations — Part 3 — The Lord’s Prayer

This is a table of Bible illustrations to help parents, teachers, and pastors illuminate truths taught in the Small Catechism.

Links to parts:

Part 3 – The Lord’s Prayer

Prayer in General

Lord, teach us to pray (Luke 11, 1-13)
And when you pray (Matthew 6:5-15)
Ask, seek, and knock (Matthew 7:7-12, Luke 11:9-13)
The Canaanite woman prays for her daughter (Matthew 15:21-28)
Praying in Jesus’ name (John 16:23-27)
The leper’s request and thanksgiving (Luke 17:11-19)
The request of the mother of James and John (Matthew 20:20-23)
Abraham prays for Sodom (Genesis 18:23-32)
Solomon prays for wisdom (1 Kings 3:5-14)
Paul prays about the thorn in his flesh (2 Corinthians 12:1-9)
The widow persists in prayer (Luke 18:1-8)
Jesus prays for believers (John 17)

Our Father who art in heaven

I bow my knees to the Father (Ephesians (3:14-20)
Elijah and the priests of Baal pray to different gods (1 Kings 18:25-29, 36-39)
The people of Lystra would sacrifice to Paul and Barnabas (Acts 14:8-18)

The First Petition
Hallowed by Thy Name

Solomon prays at dedication of the temple (1 Kings 12-30)

The Second Petition
Thy kingdom come

The little Syrian maid (2 Kings 5:1-17)
The Reign of Messiah (Psalm 72)
Kings of the earth gather together against Christ (Acts 4:23-31)
Parable of the growing seed (Mark 4:26-29)
Parable of the mustard seed (Mark 4:30-32)

The Third Petition
Thy will be done on earth as it is in heaven

Jesus prays in Gethsemane (Matthew 26:36-44)
Abraham’s trial (Genesis 22:1-19)
God uses the sin of Joseph’s brothers for good (Genesis 15:15-21)
Peter and John pray for boldness (Acts 4:13-37)

The Fourth Petition
Give us this day our daily bread

Do not worry (Matthew 6:25-34, Luke 12:22-31)
Jesus heals a centurion’s servant (Matthew 8:5-13.
Jesus heals a paralytic (Matthew 9:1-8)
Jesus heals blind Bartimaeus (Mark 10:46-52)
Jesus Heals ten lepers (Luke 17:11-19)
Parable of the rich fool (Luke 12:15-21)

The Fifth Petition
And forgive us our trespasses, as we forgive those who trespass against us

Jesus prays for his enemies (Luke 23:32-35)
Steven prays for his enemies (Acts 7:54-60)
Joseph forgives his brothers (Genesis 50:15-21)
The unforgiving servant (Matthew 18:21-35)
The prodigal son’s father forgives him (Luke 15:17-24)

The Sixth Petition
And lead us not into temptation

The devil tempts Adam and Eve (Genesis 3:1-6)
Jesus uses the Word against temptation (Matthew 4:1-11, Luke 4:1-13)
The world tempts Peter to deny Christ (Luke 22:54-62, Mark 14:66-72, Luke 22:54-62, John 18:15-18, 25-27)
David’s flesh tempts him to commit adultery (2 Samuel 11:2-4)
Joseph flees from temptation (Genesis 39:1-20)
God tests Abraham (Genesis 22:1-19)
Put on the whole armor of God (Ephesians 6:10-18)

The Seventh Petition
But deliver us from evil

God delivers Job from his troubles (Job 42:10-17)
Three men in the fiery furnace (Daniel 3)
Daniel in the lions’ den (Daniel 6:1-23)
God does not let the Devil destroy Job (Job 1:1-2:6)

For thine is the kingdom, the power and the glory, for every and ever. Amen.

The King of kings and Lord of lords (1 Timothy 6:13-16)
I will extol you, My God, My King (Psalm 145)