Latest / Reformed Thinking / Contending for the Faith Until the End (2 Peter & Jude) | Thomas R. Schreiner

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Contending for the Faith Until the End (2 Peter & Jude) | Thomas R. Schreiner · Reformed Thinking

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Welcome to Reformed thinking. If you're looking for wisdom
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rooted in the ancient faith, you've definitely found the
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right place. And today we are presenting our
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special format, The Deep Dive. That's right.
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And our goal here is pretty simple, to take a stack of, you
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know, sometimes dense, sometimes difficult source material and
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get right down to the critical Nuggets of insight that
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genuinely matter to you. And today, our sources are
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guiding us through two of the shortest, but certainly among
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the most urgent letters in the New Testament Canon to Peter and
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Jude. The brief, yeah, but just packed
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with doctrine and warning. Absolutely.
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So for you, the learner, the mission today is to quickly
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grasp the crucial insights of these letters, which are so
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often paired together. We really need to understand the
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crisis that was facing the early church.
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I mean, this was intense pressure from false teachers who
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are operating inside the churches.
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Right from the inside. And then we need to look at the
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powerful, unified theological response that these apostles
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provided. Our sources for this deep dive
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give us a really consecrated theological analysis of both
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letters, and they focus heavily on their their striking
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similarities both in structure and in doctrine.
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So we're zeroing in on that shared context of addressing
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this, this internal corruption. And most centrally, the
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singular, coherent message they deliver regarding the absolute
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rule and authority, the Lordship of Jesus Christ.
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It's a steady and urgency really, calling believers to
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doctrinal defense and moral stability.
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OK, so let's start with the obvious connection between these
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two letters. You really can't do a deep dive
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into one without sort of seeing the shadow of the other.
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No, we can't. They are rightfully studied side
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by side. So why is this pairing so, you
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know, so necessary both academically and theologically?
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Well, the similarity is just far beyond any coincidence.
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I mean, you can't deny it. A huge portion of Jude's
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content, especially his really severe warnings and his
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historical examples of judgment, it all appears, you know,
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replicated or released, clearly adapted in second Peter.
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And that's most obvious in Second Peter chapter 2, isn't
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it? It is.
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It seems to track Jude's structure almost point for point
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in some places. It's really remarkable.
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So you have two Apostolic writers addressing maybe two
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different audiences, but they're using nearly identical
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arguments, even similar phrasing.
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So what's the most plausible explanation our sources give for
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this overlap? The consensus view and what our
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material supports is that Peter utilized and adapted Jude's
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earlier letter. So Jude wrote first.
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It seems most likely, yes. Jude was probably written first,
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it circulated, and then Peter, who was addressing a similar but
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maybe a more widespread or evolved crisis, drew on Jude's
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work that was already out. There, that's fascinating
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because that suggests that the issues Jude was dealing with,
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the specific errors that resulting libertinism, they
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weren't just isolated problems in one little church.
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Not at all. They were spreading like
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wildfire. You can see them moving rapidly
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across different areas where the apostles were ministering.
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This wasn't community squabble, this was a continental crisis
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for the church. An existential crisis?
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Precisely. These false teachers hadn't just
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knocked on the door, they had gotten inside.
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They'd successfully infiltrated the churches, essentially
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masquerading as believers. And they were upsetting people
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not just with, you know, abstract theological errors.
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No, and that's the key. It was also through their
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immoral behavior, which they actually claimed was the logical
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result of their new superior doctrine.
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So the teaching and the lifestyle, they were completely
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inseparable in this attack. You can't separate them.
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So if the church is being destabilized like this from the
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inside, the apostles first job is to call believers back to
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some kind of establish objective truth.
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What was the the nature of that Apostolic recall?
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Well, Jude gives us a remarkably direct appeal, said verse three.
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He urges believers to contend earnestly for the faith that was
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once for all delivered to the Saints.
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Once for all. That's a huge phrase.
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It is. It's a really clear call for
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doctrinal fidelity. It's stresses that the saving
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truth was unique, it was complete, and it was
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unrepeatably delivered to that first generation of believers.
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The faith isn't something new they have to invent, something
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ancient they have to defend. And Peter echoes this, but he
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frames it a little differently, doesn't he?
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He talks about the need to remember.
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Right. He calls believers to recall the
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Apostolic Word, which he says carries the instruction of their
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Lord and Savior. For Peter, it's not enough to
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have heard the truth one time. You have to actively recall it.
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You have to. Actively recall it, remember it,
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apply it in your life. Peter knew that.
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You know, forgetfulness just breeds vulnerability.
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And this concern over fidelity and memory, it brings us right
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to the central error these opponents were making both
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theologically and practically, which was they refused to
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genuinely submit to the rule of the Lordship of Jesus Christ.
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Every other problem, every other theological mistake.
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The denial of the second coming. The rejection of moral laws.
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It also stems directly from that root rejection of Christ's
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authority. It does, and this is where the
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specific language of the letters becomes an immediate
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counterpunch. Peter makes a point of
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identifying Christ with a specific title to push right
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back against their claims. So how does he define Jesus to
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counter this rejection of his authority?
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In Second Peter, Christ is identified 4 separate times as
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Lord and Savior. Lord and Savior.
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Lord and Savior is a deliberate dual identification.
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Savior speaks to His saving work, the free redemption
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through grace, but Lord curious that speaks to His sovereign
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authority, His absolute rule over the life of the person He
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sags. And the point is, you can't have
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one without the other. You can't.
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You can't claim him as savior while you reject him as Lord.
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Doesn't work that way. And Jude is just as sharp, maybe
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even more confrontational. He comes right out with a direct
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accusation. He.
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Does he says the opponent's denied Jesus Christ as Master
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and Lord. This confirms they weren't, you
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know, necessarily rejecting him by name.
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They were probably using all the right Christian words.
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But they were rejecting his rule over their lives.
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Exactly. And you could see it clearly
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through their self-serving behavior.
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Our sources confirm that for these writers, genuine salvation
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itself depends on recognizing this Lordship.
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For Peter, salvation is described as knowing Jesus
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Christ as Lord. And this isn't just intellectual
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ascent. It's not just ticking a box.
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It's a personal knowledge that results in submission.
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And this knowledge, you see, it isn't a static thing.
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It's not a badge you earn once and then put away in a drawer.
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No, Peter is clear that this knowledge has to actively grow
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and increase. If it's not growing, if it's not
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leading to more moral obedience and love, then Peter suggests
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it's not genuine at all. He even says those who claim
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this knowledge but then depart and return to their old ways
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will face judgement. Which brings us right to the
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practical consequence of denying Christ's Lordship.
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What are sources call libertinism?
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Or, you know, the misapplication of grace?
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If you reject his authority, you're going to reject the moral
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standard that comes with it. And the result is a lifestyle of
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license. So what drove this?
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The motivation for their lawlessness was at its heart as
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scatological, which I know we'll get to.
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But the immediate driver was the idea that if Jesus isn't coming
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back, or if his return is just infinitely.
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Delayed and there's no future judgement.
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Exactly. No final reckoning for the
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ungodly. And if there's no final
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accountability, well then people feel totally free to live
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however they please, right? Chasing every women desire
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without any prospect of future punishment.
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It creates A theological vacuum for hedonism.
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What's really disturbing, though, is that they tried to
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ground this in actual Apostolic teaching.
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Oh yeah. Our source material notes that
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the opponents in Second Peter were even drawing on Pauline
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teaching about grace and God's kindness.
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They were twisting what Paul wrote to support their own
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licentiousness. It's a classic theological
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corruption. Paul writes so eloquently about
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the believer being free from the penalty of the law through
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Christ. We're justified by faith alone.
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A magnificent truth. It is, but the false teachers
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took that truth and twisted it into what we call antinomianism,
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the idea that grace now gives you a license to sin.
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So they were taking concepts like the glorious freedom Paul
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talks about in, say, Romans 6 or 8, where we're no longer slaves
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to sin. And they just flipped it.
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Yeah, they inverted it completely.
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Instead of freedom from sin, they used it as freedom for sin.
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Absolutely. It's the distortion of good
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doctrine to excuse bad behavior. It's taking a good theological
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concept and corrupting it into a get out of jail free card for
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sin. Jude warns against this very
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thing, distorting God's grace as an excuse for impurity.
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So the unified urgent message of both letters is crystal clear.
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True faith does not lead to lawlessness.
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Because true faith recognizes Jesus as sovereign Lord.
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And Sovereign Lordship demands obedience and a story.
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That distinction right there between the gift of salvation
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and the resulting obligation of obedience, that's the dividing
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line. It separates true faith from the
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dangerous heresy Peter and Jude were fighting.
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And if the core error is denying lordship and the result is
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lawlessness, we have to look deeper at the engine driving
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that denial. Which takes a street into the
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theological battlefield of eschatology and.
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That really is the essential link, isn't it?
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The core theological error that made all the practical
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lawlessness possible was their denial of the second coming of
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Christ. If Christ isn't coming back in
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judgement, the whole structure of accountability just
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collapses. Completely the opponents in
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second, Peter denied the return of Jesus outright.
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For them, the promise of the Perugia, his glorious return,
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was just a myth, an old wives tale to frighten people into
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obedience. And this wasn't just some
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abstract error. This was a fundamental rejection
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of one of the central hopes of the early Church.
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And the rationale for this denial is what makes the sources
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so interesting. The sources identify these
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scoffers as holding a view we might call uniformitarianism.
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Uniformitarianism. OK, that's a bit of a technical
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term. How do we unpack that for the
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listener? Think of it as the status quo
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forever argument. They looked around and said,
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look, everything continues just as it has from the beginning of
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creation. Where is this promised return?
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So because things have been stable for millennia, why should
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we suddenly believe in some future cataclysmic event?
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That was their view, essentially.
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As it was, so it is and so it shall be.
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The physical world operates by these unbroken, predictable
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natural laws, and there's no room for some divine
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intervention or a fiery cosmic finale.
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And they were so confident in this that they were predicting
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that scoffers would appear, people who would doubt the Lords
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return. Yes, they were in effect self
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fulfilling prophets of skepticism.
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They used the perceived delay of Christ's return to justify their
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claim that the whole Apostolic message was a myth designed to
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keep people in line. So Peter's defense had to be
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really comprehensive. He couldn't just say no, you're
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wrong. Right.
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He couldn't just assert the truth, he had to counter their
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empirical observation with a superior form of evidence.
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Evidence rooted in historical witness and inspired scripture.
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Exactly. He fights back with witness and
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scripture. And first he has to refute this
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idea that the Second Coming was just a cleverly contrived myth.
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How does he do that? He cites his own unique
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eyewitness testimony. Peter wasn't relaying some
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second hand story or a myth. He was a literal witness to
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Christ's authority. This personal experience gives
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so much weight to his claim that the promise return is real, not
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something they made-up. And the centerpiece of that
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eyewitness account is the transfiguration.
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Peter uses the transfiguration not just as a historical event,
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but as a preview and anticipation of Jesus's glorious
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second coming. It's a moment where the future
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burst into the present. At the Transfiguration, Peter
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saw Christ's unfiltered, radiant glory, His true, majestic
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nature. He heard the voice of God the
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Father affirming Jesus as his beloved of its Son.
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Which signifies Christ's absolute rule over everything.
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It demonstrates that He is already Lord and therefore fully
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capable of returning His Judge and King.
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The Transfiguration is a dual weapon in his defense.
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It proves Christ's authority, and it gives a sneak preview of
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the Perusia. But then Peter takes the
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argument up a level, doesn't he? He links this eyewitness
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revelation to the written word. He does.
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He basically says, look, the external spectacular event, the
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transfiguration, it helps us interpret the written
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revelation, he says. We have a more sure prophetic
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word. So the Holy Spirit inspired the
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written prophetic word which then accurately interprets the
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event, the transfiguration. And both of them point
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definitively to Jesus's eventual, inevitable return.
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The scoffers were wrong to dismiss the written word as a
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myth because the apostles had the event, the voice of God, and
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the inspired interpretation all confirming the exact same truth.
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Precisely so, Peter, which establishes the authority of the
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word, but he still has to dismantle their core
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philosophical assumption, this uniformitarianism.
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Because he goes after the idea that the world is eternally
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stable. Right, and he starts with a very
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simple but devastating counter argument creation itself.
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What's the argument there? If creation took place at a
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certain point in time, then the created world is by its very
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nature not eternal. It's temporal, it has a
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beginning, which means it's subject to God's intervention,
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and it will have a determined end.
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So the world isn't self existent, God spoke it into
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being and he can interrupt it whenever he wants.
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Exactly. And then Peter moves to the
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strongest historical evidence he has the flood.
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That event was a virtual destruction and resetting of the
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world. It's the definitive proof that
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the stability of the uniformitarians were claiming is
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false. It's the undeniable historical
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moment of a cataclysmic divine disruption.
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Peter uses it to establish a pattern.
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God does intervene in the physical world.
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The flood serves as a clear precursor, forecasting the final
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judgement to come. So this powerful refutation of
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stability allows Peter to move right to the final consummation,
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the promise of the new creation. Yes, he transitions from past
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disruption by water to future destruction by fire.
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Just as the ancient world was judged by water, the future
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world will be judged and consumed by fire.
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And that shift in the element suggests an even greater
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finality. A greater intensity in the
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judgement to come, and Peter gives this vivid, almost
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terrifying picture of the sheer finality and suddenness of the
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day of the Lord. He says it will arrive
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unexpectedly, like a thief. The present heavens will pass
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away with a roar, and the heavenly bodies will be burned
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up and dissolved. I mean, that's total
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transformation. It's cosmic deconstruction on a
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massive scale. The Greek term he uses for a
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pass away suggests a loud rushing noise, a tearing apart.
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It forces you to acknowledge God's sovereignty over this
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physical world the scoffers held so dear.
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Their stable world will be utterly unstable when God
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decides to wrap it up. Yet for the faithful, the
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message isn't just destruction, it's one of incredible hope.
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Yes, believers are called to wait for new heavens and a new
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earth in which righteousness dwells.
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So the present world won't be annihilated, but changed,
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purified by fire. A new creation will dawn.
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And that phrase in which righteousness dwells is so
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important. The source material highlights
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this. The new creation reflects God's
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original intention, the absolute moral rectitude intended from
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the very beginning. Sin won't just be discouraged,
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it will be functionally impossible because the
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environment itself is total righteousness.
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And this matches the ultimate hope we see elsewhere, like in
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Revelation 21 and 22, or the vision of a heavenly country in
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Hebrews. Right.
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The return of Christ isn't just about judgement.
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It validates all of human history and finally restores
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creation to its intended perfect, righteous state.
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So denying the return isn't just an error about a timeline.
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No, it's a denial of the ultimate triumph of God's moral
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order. Which directly undercuts the
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justification for the false teachers lawlessness.
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If Christ is coming back, judgement is certain, and the
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life you live now matters profoundly.
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And that brings us to a closer look at the people whose lives
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contradicted this truth. All right, let's shift our focus
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to the people actually causing this problem, the false teachers
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themselves. This deep dive is so valuable
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because the apostles don't just critique their doctrine in a,
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you know, an abstract way. They give us a clear, detailed
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and frankly shocking profile of their behavior.
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And that behavior, as we've established, was the inevitable
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consequence ecquence of denying Christ's rule.
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The description of their behavior is, well, it's
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alarming. Both Peter and Jude sketch out a
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lifestyle marked by clear licentiousness, pride and greed.
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In Second Peter we see they prize sexual freedom, often
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described as indulgence in the passions of the flesh.
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They also aggressively sought material comfort and gain,
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twisting the church community into a way to get wealthy.
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And what really stands out, according to the sources, is
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that this wasn't subtle. This wasn't happening behind
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closed doors. Not at all, Peter notes.
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They were so brazen they paraded it in public church gatherings.
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Wow, so in the very place meant for fellowship and instruction.
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That's where they were exhibiting their debauchery, and
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they operated with this incredible arrogance.
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They were characterized by boldness and pride, projecting
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any form of established authority, whether it was
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Apostolic or local church leadership.
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They presented themselves as the real authorities, right?
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Bring a new spiritual freedom and refreshment.
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But the reality was the exact opposite of freedom, Peter says.
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They were actually enslaved by their own desires.
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So they offered this empty promise of liberty, while they
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themselves were captives to their own habits and appetites.
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And the tragic result for their followers was that they left
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them spiritually desiccated. They were like springs without
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water or clouds. Driven by a storm, they appeared
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to promise vitality but delivered nothing but drought
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and ruin. And Jude's descriptions are
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similar, maybe even more acidic. I think so.
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His opponents were sexually loose.
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They rejected authority because of their pride, and critically,
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they criticized persons and things that were far nobler than
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they. This rejection of moral and
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spiritual nobility was a trademark of their arrogance.
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And Jude uses one of the most vivid images to warn the church.
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He calls them hidden reefs. It's a powerful metaphor, isn't
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it? Think about a reef.
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It's unseen, it's suddenly dangerous, and it can instantly
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destroy the vessel that sails over it.
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So there were these internal threats masquerading as part of
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the congregation just waiting to shipwreck the faithful.
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Yes, and he also labels them as grumblers and scoffers,
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constantly dissatisfy with God's provision and God's rule.
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So the apostles response to this has to be rooted in the
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certainty that Christ is Lord over evil and that those who
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reject his Lordship will be judged.
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That the final judgement is absolutely central to both books
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and the apostles use these historical parallels, what we
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call typology, to foreshadow the ultimate destruction.
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Peter gives two key examples, right?
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He does. They function as a prelude to
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the greater future judgment. First, the judgment of the
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angels who sinned, a judgment against heavenly rebellion.
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Second, the destruction of Sodom and Gomorrah, a judgment against
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gross earthly immorality. And these ancient judgments
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aren't just, you know, interesting history stories.
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Not at all. They are presented as functional
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types. They're a preview of the
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climactic future judgment of the ungodly.
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God has always judged those who oppose him, and He will do so
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again. And Jude adds to this typology.
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He adds the judgement of Israel in the wilderness, and what's
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key here is why the judgement fell.
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Israel failed to believe their disobedience and rejection from
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the Promised Land stemmed directly from a lack of genuine
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faith. Which powerfully links
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faithlessness to judgment for the current generation.
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Absolutely. And Jude doesn't stop there.
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He gives 3 specific named paradigms of evil, Cain, Balaam
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and Cora. That level of specificity must
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have really hit home for the original readers.
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Oh, it would have. These three men illustrate
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different facets of the false teachers sins.
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Cain is the paradigm of violent envy and ungodly ritual.
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So the false teachers were envious of Apostolic authority.
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And resorted to spiritual murder in the community.
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Balaam represents mercenary greed, the willingness to lead
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God's people into apostasy for money.
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The false teachers were clearly driven by financial gain.
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And kora kora. Is the model of rebellion
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against God's appointed authority mirroring the false
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teachers rejection of Apostolic and church leadership?
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The warning is stark. They will meet the same fate.
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And Jude connects all of this to the coming logical fire.
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He says Sodom and Gomorrah function as an example of those
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who will perish in eternal fire. Which tells the reader that the
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fire of judgement isn't temporary, it's eternal.
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Now, all this detailed profiling raises a really crucial, nuanced
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question. Our sources get into What was
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the spiritual status of these false teachers?
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Were they believers who fell away?
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Or were they never really believers to begin with?
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This is where the language, particularly Peters, can be
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challenging. Let's start with Jude, because
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he seems less ambiguous. Jude is absolutely clear.
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He identifies them as unbelievers.
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He describes them as devoid of the spirit and worldly.
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For Jude, they were never genuinely regenerated.
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They were always imposters. Peter's language is more
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complicated, though. He says they lived among you and
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were even bought by Jesus Christ.
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Right, that language of participation, even apparent
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redemption, seems to suggest some genuine connection.
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Maybe even election. It could suggest they were
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beneficiaries of common grace or part of the covenant community
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by outward profession. But Peter ultimately resolves
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the ambiguity by focusing not on their previous connection, but
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their departure. He says that having known Jesus
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Christ, they turned away, relapsing to their former
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unregenerate condition. So that relapse, the return to
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the defilements of the world, shows their true state was never
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genuinely transformed. They were cleansed externally,
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maybe through baptism or some outward religious act, but not
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internally renewed. And to confirm this, Peter uses
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two of the harshest analogies in the whole New Testament.
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He does. They're like dogs returning to
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vomit and pigs returning to mud. The sources note how incredibly
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harsh that imagery is. Why was that level of
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condemnation necessary? What did it tell the church
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about their true nature? The language is purposefully
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forceful, even vulgar, to under score the shocking severity of
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their true nature. The dog returning to its vomit
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and the pig to the mire illustrate an inescapable innate
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nature. Their outward reformation was
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only temporary, right? Their spiritual appetite remains
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unchanged. If a person is truly transformed
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by the Spirit, they can't stand the thought of returning to that
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former filth. The false teachers do return,
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which confirms they were never regenerated.
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Their nature remains that of the unregenerate world.
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So the verdict is definitive. They were unbelievers, exposed
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by their denial of Christ's rule and their return to corruption.
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But. Peter and Jude don't just leave
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the faithful with condemnation, they pivot to the antidote.
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Which is the gift of grace and the call to diligence.
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And we have to remember, this neither tempt Peter nor Jude is
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just about judgement. Both writers quickly pivot to
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highlight and celebrate the grace of God.
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Because that grace is the very foundation upon which godly
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living is built. And where the true believers
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identity is secured. They stress that believers are
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saved by faith, which itself comes from the saving
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righteousness of God. That's a key Reformed concept,
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isn't it? God's righteousness is the
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active agent. That's right, Peter uses
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righteousness in that Old Testament sense, meaning God's
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active, faithful, saving interview prevention for his
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people. God does the work of calling and
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justifying. And Peter is crystal clear.
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Believers do not have the power on their own to produce
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godliness. No, it is only by divine power
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that they're unable to live in a way that pleases God.
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God has supernaturally called them to moral excellence and
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provided the means to achieve it.
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The whole thing starts with God's grace.
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And that leads to the extraordinary claim that
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believers are partakers of the divine nature.
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It does, and this participation isn't achieved through our own
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moral efforts. It's granted by God's gift,
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allowing the believer to escape the world's corruption.
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And Jude, who's writing to a community terrorized by these
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hidden reefs, he offers assurance that's vital for
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stabilizing. Them it is, He reminds his
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readers, that God called them and, crucially, that Jesus
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Christ will actively keep them. The promise of perseverance is
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strong. Very, Jude assures them they can
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be confident of the final reward because God will keep them from
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apostasy and present them blameless on the last day.
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This assurance grounds their present efforts in God's
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sovereignty. Their salvation is secure
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because God is holding them. So the exhortations to godly
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living that follow are rooted firmly in that grace and power.
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Which means believers don't have to resist the false teachers or
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strive for holiness in their own strength.
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They strive because of the power God has already supplied.
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Peter even gives a historical example to build their
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confidence. God rescued Noah and Lot when
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they were a tiny minority surrounded by just overwhelming
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evil. That shows God's power to
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preserve and deliver his own people.
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If God saved a lot from Sodom, he can certainly preserve the
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faithful from these false teachers.
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Right. But grace doesn't negate human
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effort, it inspires it. Peter lays out the connection.
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Faith is the root that has to bear the fruit of moral virtue.
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Believers have to actively live out and make use of the grace
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that's already theirs in Christ. He gives that chain of virtues
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that must be diligently supplied.
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Goodness, knowledge, self-control, steadfastness,
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godliness, brotherly affection and love.
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And that's not a checklist for earning salvation.
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No, it's a description of the life that inevitably flows from
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salvation. And if you look closely at that
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list, those virtues are the direct antidote to the vices of
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the false teachers. They are the opponents displayed
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licentiousness, pride and greed. The faithful must respond with
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self-control, steadfastness, and brotherly affection.
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And this is a critical point. Peter says that only those who
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actively practice these qualities will gain entry to the
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Kingdom and be assured now of their calling and election.
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The love that marks their lives is the visible certification.
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It's the evidence that certifies them as truly believers.
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Salvation begins and ends with God's power and grace.
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But that salvation necessarily changes the person, so their
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lives are characterized by a growing holiness.
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And this diligence is intensified because of the
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certainty of the end. Peter offers this compassionate
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insight about the delay in judgement.
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It's God granting time for repentance.
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He isn't slow because he's forgetful.
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He's slow because he is patient. He's patient, hoping more will
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turn back before the judgement fire comes.
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So, because the end is certainly coming, believers have to live
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holy and godly lives. They have to be diligent so that
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they pass muster or are found blameless when the final court
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is opened. It's the human response to the
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divine promise. Yeah, they have to avoid being
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swayed by the false teachers. Instead, the final command is to
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actively grow in the grace and knowledge of our Lord and Savior
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Jesus Christ. Growth and knowledge and grace
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is the spiritual alternative to relax.
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And Jew provides a beautiful parallel command that really
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captures this balance of divine sovereignty and human
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responsibility, while God keeps believers from falling.
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Believers must actively keep themselves in the love of God.
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Which means they maintain their position in God's love by being
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strengthened in their faith, praying in the Spirit, and
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continually waiting for the return of Jesus.
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They show they live under God's Lordship not through theory, but
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by submitting to Jesus as Lord in their everyday life.
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This has been a necessary and a surprisingly sharp deep dive
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into second Peter and Jude. Let's just quickly synthesize
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the joint message we've pulled from the sources.
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I think the unified message is a declaration of Christ's absolute
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Lordship. That is the singular theological
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hill to die on. And that lordship is defended by
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the absolute certainty of his second coming, which defeats the
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Scoffers. And is expressed through the
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believers godly character which is the only true response to
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God's grace. So the core take away for you
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the learner is this. True disciples show they are
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under the Lordship of Christ by their godly lives.
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And this holiness is presented as both a gift of God's grace
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and calling. But it also requires human
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diligence to confirm that call and election.
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The gift produces the response. We established that rejecting
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Jesus's return was never some abstract theological mistake.
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No, it was motivated by the desire to pursue selfish desires
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without any consequence. The scoffers were driven by lust
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and greed, and they needed a theology to excuse their
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behavior. And Peter assures us that the
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present heavens and earth will be purified by fire, and a new
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heaven and earth will dawn where righteousness will become
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reality, the very righteousness intended for creation at the
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beginning. So if the denial of the Second
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Coming is motivated by the desire for unchecked selfish
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desires today, what specific aspect of that coming new earth,
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where absolute righteousness dwells, challenges the most
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pressing selfish desire in your own life right now?
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That is something worth reflecting upon, because the
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nature of the coming world dictates how we must Live Today.
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We encourage you to contend earnestly for the faith and
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continue growing in the knowledge of our Lord.
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That concludes this deep dive. We'll talk to you next time.