Contend for the Once for All Delivered Faith

Hymn Practice and the Majesty of God in Psalmic Praise

No, I'm going to go through the words. Don't worry about... We are going to be breaking down some of the Greek language tonight, but I only wrote it down so that I could show you points of reference. I'm not expecting you to understand everything that's up there.

It's for the purpose of showing you a few important connections. We get really caught up often in how the English is translated. And I think sometimes in doing so, we forget that we are reading a translation of another language.

And so if we can find our points of reference in the original language and make some connections in our mind. You know, when I teach Greek vocabulary, that's what the whole purpose is. The majority of the New Testament is made up of about 200 Greek words.

So if you learn those 200 Greek words, you know about 90 of the vocabulary of the New Testament in the Greek. The rest of it is words that are only used once or twice, but most of the words are used over and over and over.

And so I just wanted to point out to you a few things in the text. So I wrote it out early. All right, but before we do that, we're going to begin our service tonight. We're going to do something a little bit different tonight.

I'm going to ask Brother Andy, where he's sitting, to pray for us before we begin. And we're going to stand for that. He's going to pray. And as soon as he's done praying, if you'll have your hymnals open to page 24.

I'm sorry, page 26. We're going to sing, Blessed be your name. And then we're going to turn right over to page 24 and sing, Oh, worship the King. So let's stand and Brother Andy will pray. Amen. So on page 26, it should be, Blessed be your name.

Is that correct? Okay. Now, this song does have a verse and a chorus, and that repeats. Actually, I'm sorry, a verse and a chorus, a second verse and a chorus, and then it has something called a bridge.

The bridge is just an extension of the song, and it's on the second page of the hymnal. So all right, we'll sing together. Blessed be your name in the land that is plentiful, where the streams of abundance flow.

Blessed be your name when I'm found in the desert place. Though I walk through the wilderness, every blessing you pour out, I'll turn back to praise. When the darkness closes in, Lord, still I will say, Blessed be the name of the Lord.

Blessed be your name. Blessed be the name of the Lord. Blessed be your glorious name. Blessed be, should be, every blessing you pour out, I'll turn back to praise. When the darkness closes in, Lord, still I will say, Blessed be the name of the Lord.

Blessed be your name. Blessed be the name of the Lord. Blessed be your glorious name. Give and take away. Give and take away. My heart will choose to say, Lord, blessed be your name. Sing that part again.

Give and take away. Give and take away. My heart will choose to say, Lord, blessed be your name. Blessed be the name of the Lord. Blessed be your name. Blessed be the name of the Lord. Blessed be your glorious name.

Now we're going to turn over two pages to O Worship the King. Sometimes when I print out my music, I remind myself, I go through and I actually type in some history for some of the hymns on some of my guitar music.

And I want to read what I have written here. This hymn by Sir Robert Grant, 1780 to 1838, is a paraphrase of Psalm 104. Eric Routley, one of the most prominent hymnologists of the 20th century, said of this hymn, quote, For sheer literary grace and beauty, it may be one of the six finest hymns in the English language, end quote.

While this hymn incorporates several images from the King James Version, the intent of the hymn writer seems to be to capture the majesty of the Psalms in paraphrase. So how many of you know this hymn?

O Worship the King. Okay. Now, I may do it a little different than you might be used to. No, no, no, no. The words should be the same, even though I am looking at the guitar version. So if my words are slightly different, I try to get the same as the hymnal.

But, um. Da-da-da-da-da-da-da-da-da-da-da-da-da-da. Sort of like a waltz. And it is three, four time, which is a waltz. O worship the King, all glorious above. O gratefully sing his power and his love.

Our shield and defender, the ancient of days. Rebellion in splendor and girded with praise. O tell of his might, O sing of his grace. Whose robe is the light and canopy space. Whose chariots of wrath the deep thunderclouds form.

Dark is his path on the wings of the storm. Thy bountiful care, what tongue can recite? It breathes in the air, it shines in the light. It streams from the hills, it descends to the plain. It sweetly distills in the dew and the rain.

Frail children of dust and feeble as frail. In thee do we trust, nor find thee to fail. Thy mercies, how tender, how firm to the end. Our maker, defender, redeemer and friend. Amen. You may be seated.

Jude, the Servant of Jesus Christ and Brother of James

I want to invite you to take out your Bibles and go ahead and turn to the book of Jude. And we have been over the last couple of months, we got broken up because of Christmas and stuff. We have been talking about Jude for quite a while because I did an introduction to all the little letters and then we had a little break.

And so there has been a little bit of breakup, but I hopefully will remind you of some things tonight that I have mentioned before, such as who Jude is and things like that, because it comes out in the first verse.

My goal tonight is to get through verse 7, which is not necessarily too terribly a lofty goal, but in the sense that Jude has a lot to say in a very short amount of time. As I said last time, it's like concentrated orange juice.

There's just so much here. If I don't get through verse 7, then we may stop at verse 4. But I'm hoping to get all the way to verse 7. And as you notice on the board, what I have done is I did not write the text out in the Greek language, but I have put in a few important words and I wrote it in Greek because it really wouldn't have helped you if I wrote it in English anyway.

So it wouldn't have mattered whether it's in the Greek letters or the English letters. And I did this because I'm going to be pointing out some very specific points in the text that I want us to deal with.

Now, this is primarily verses 1 to 4. I have verses 1 to 3 here and verse 4 on the back. I'm not doing that for 5 to 7. And the reason is because the text begins to tell a story and the narrative changes.

And I'm going to look at that a little bit differently. But all of this up here is hopefully going to be for your benefit. But what we're going to do is we're going to begin by reading in the English, of course, verses 1 through 7.

So if you have your Bibles open, read along with me, and then I'm going to ask the Lord to bless our time. Jude, a servant of Jesus Christ and brother of James, to those who are called, beloved in God the Father, and kept for Jesus Christ, may mercy, peace, and love be multiplied to you.

Beloved, although I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints. For certain people have crept in unnoticed, who long ago were designated for this condemnation.

Ungodly people who pervert the grace of our God into sensuality and deny our only Master and Lord, Jesus Christ. Now I want to remind you, although you once fully knew it, that Jesus, who saved a people out of the land of Egypt, destroyed those who did not believe.

And the angels, who did not stay within their own positions of authority, but left their proper dwelling, he has kept in eternal chains under gloomy darkness until the judgment of the great day. Just as Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued a natural desire, serve as an example by undergoing a punishment of eternal fire.

Let's pray. Father, I thank you for your word. I pray even now, Lord, that as we look at these verses, that you would first and foremost keep me from error. Lord, use this as a time of growth for all of us.

Help us to understand what Jude is saying in the text. And Lord, help me to be accurate in what I have to say. And Lord, that it would be to the glory of your name and to the edification of your people.

And Lord, even though it's a small group, Lord, if there's anyone here who doesn't know you, Lord, that we would be reminded of the promise of judgment for those who do not believe, as that's what Jude is reminding us in this text.

And Lord, I pray even for those who may be listening at a later time or maybe listening through the internet. Lord, if there are those who do not know Jesus Christ, Father, let them know that there is no salvation outside of him and draw them to yourself, Father, is our prayer.

In Jesus' name we pray. Amen. The original language of the New Testament is called Koine Greek. It was the common language of the day during the time of Jesus. It would have been the language of commerce.

It had been introduced through Alexander the Great who had gone through the ancient world and conquered. And by conquering, he conquered to not only have his name exalted and to have the power, but he also conquered to spread Greek culture and Greek philosophy into the ancient world.

And if you'll remember when Paul was going to the different areas, he would often run into the Greek philosophers, such as at the Areopagus and different places, because it had spread so far and wide.

And even today, much of the Western world is influenced by Greek thought and Greek philosophy. Dr. R .C. Sproul wrote a book entitled The Consequences of Ideas. And it's probably one of the most important books that I read early on because it helped to show how influential different cultures had been in the development of Western thought.

So having said all that, this is not what the original language would have looked like that Paul and John and Jude would have written in. I'm writing in a text that's called Minuscule. And basically what that means is this is the Greek language with capital letters and lowercase letters.

And that was not introduced until many centuries after the New Testament. The first New Testament books would have been written in what's called Majuscule, or the unsealed text. And that is an all uppercase, no spaces between words, and no punctuation.

So if you want to know what the original Bible would have looked like, go home tonight and take your book of Romans, open up your computer, and put your caps lock on, and type out the first few verses, but don't use any spaces and don't use any punctuation.

And that would be a facsimile of what they would have been looking at. So when I mention the language, understand this is not what it would have looked like exactly. But there are some things that we can learn, such as when we talk about the book of Jude, it's actually the book of Judas.

The name of this person is Judas. This here, beginning with the Yoda, they don't have the J sound. It would actually be Iudas. So it would be the original language would have begun, just like Jesus doesn't start with a J, it starts with the Yoda, Iesus.

And by the way, that's how you can always tell where words are from, often is by sounds. The Greek language didn't have that sound. And so if you hear a word with a J sound in it, it usually comes from German.

That's a Germanic change. And so we have Iudas. And why do you think we call the book the book of Jude rather than the book of Judas? Yeah, and I know that sounds like a simple answer. That really is.

In English, it would be very confusing for us to have the epistle of Judas, because most people associate Judas with Judas Iscariot. And so we don't call it the epistle of Judas, we call it the epistle of Jude.

In the same way that somebody named Robert might be called Rob or Bob, we shorten it to this shorter term. But the name Judas actually is used in the Gospels as the name of one of Jesus' brothers. And so it's why we do believe that Jude, and I'm going to say Jude, I'm not going to call him Judas, just for clarity's sake.

It's why we believe that this is actually one of Jesus' half-brothers. But that's not the only reason, because there's certainly many people called Judas. There was more than one Judas in Jesus' twelve followers, right?

And there was many people called Judas. So we believe this is Jesus' half-brother because he calls himself by the same name as one of Jesus' half-brothers, but also he calls himself the Adelphos, and the word Adelphos is the word for brother.

He says he is the Adelphos of Iacobu, and Iacobu is the Greek word for James, right? And so James is the brother of Judas. Well, who is James? He's the half-brother of Jesus. According to the book of Galatians, it tells us he's the half-brother of Jesus.

And we know Jesus had brothers named James and Judas because if we go to the Gospels, when it lists out the names of Jesus' brothers, we know who these guys are. But you notice that that doesn't look like James.

It's actually the name Jacob. Our Bible book, James, the word is Iacobus, and so it's actually Jacob. It's just an interesting... It's just like Jesus and Joshua are the same name. Well, James and Jacob are the same name, Iacobus.

And how many of you have ever heard of James Arminius? You know who Arminius was? The Arminians versus the Calvinists? Well, his name was actually Jacobus Arminius, but he was also called James Arminius.

James and Jacob were names that sort of went together and were used interchangeably at times. And so he is the Adelphos, the Iacobu, and the ending here is making it the... It puts it in the tense of saying of.

So he's the Adelphos, the brother of Jacob or James. And because we know that guy is the half-brother of Jesus, we can surmise that Judas is also a half-brother of Jesus. So this first verse, when he's introducing himself, he says that he is the brother of James, but he also says something else about himself.

What does he say in verse one? He says, I am the servant of Jesus. Now you notice he doesn't say I'm the brother of Jesus. And a lot of people make an issue about that. They say, well, if he truly was Jesus' half-brother, why doesn't he mention that he was Jesus' half-brother?

Well, James doesn't mention he's Jesus' half-brother either. In fact, we learn that from other writers. Paul says James is the half-brother of Jesus, but in James' own letter of himself, he doesn't identify himself as Jesus' half-brother.

And there's plenty of reasons why this could be, not the least of which could be an act of humility. He's not trying to show any type of equality with the Lord. He's not trying to show any place where he and the Lord are on the equal footing.

You know, you talk about brothers, sometimes brothers can have a positional argument. You know, who's the greater, right? Even among the disciples, who's the greatest? Well, these men are showing that they are servants.

And the word doulos, you've probably heard that word before. If you've done any Greek study at all, that's one of the more common vocabulary words. The word doulos does mean servant, but it can also mean slave.

Now, in our modern context, the word slave has a very negative connotation because of slavery in America and slavery around the world. And most people think of slavery as a bad thing. However, just recently, John MacArthur wrote a book and the title of the book was called Slave.

And it was trying to express the true humiliating nature of this term. The idea that this truly is a, and when I say humiliating, I don't mean humiliating as embarrassing. I mean, truly a stepping down of yourself.

You know, the Bible says for Christ to increase, I must do what? Decrease, that's what John the Baptist said. So really, this is a word that refers to the true nature of humility. I am not only the servant, I am the slave of my Lord.

He commands and I obey. And so, and by the way, John MacArthur, they just produced a new Bible translation. Adam Martizoni posted a picture that he received his, and that new Bible translation, one of the things that it mentioned was that they were going to, on the word doulos, they were going to stop using the word servant and go back to using the word slave because they wanted to focus on that word.

And because that word is so unpopular, it got some pushback as a result. But anyhow, so we see he is Judas, he is Jude, he is a servant of Jesus Christ, he is the brother of James, and he's identified, this is a very standard greeting in Greek literature, or Greek epistles rather, they would begin with who they are.

Paul does this all the time, identifying who he is. And then they start by, it's different than our letters, right? We start by identifying our audience, you know, dear Daisy, you know, I write you a letter, and I tell you all about what is in the letter.

And then I say, you know, in Christ, Keith. I finish with that ending. Well, they begin with who's writing, and then immediately to who the recipient is. And it kind of is almost like one of those things you get at work.

I don't know if you have a job that sends out memos, the memo will begin with the recipient, and then the sender, and then the subject. And then you have the body, right? And so that's sort of the way the epistle is produced.

Who's sending it? Who's he sending it to? And then the next few verses are the theme or the thesis of the work. And so we see in the second part of verse one, it says, it says it has this threefold designation of who is receiving the letter.

The threefold designation. Those who are called, that's this word right here. Keletos or Keletois. The endings change depending on how it's used in the sentence. To those who are called, beloved. Agape minois is that word.

And they are kept. That is this word. And this is teraminois. And that particular word there is the word I want to focus on in a minute, because that's the word for kept, is something we need to consider.

Because Jude uses this word twice. First, he says, you are kept. And then in verse 21, he says, keep yourselves. And it's like one is like what God does and one is what we do. And it's it's it's very interesting because once at the beginning, once at the end, it's the same word.

Right. It's the same idea of being kept. And when it says you are kept and then keep yourselves. And so understanding that. And I may wait until we get to verse 21 to really flesh out the distinction.

But understand there there there is a sense in which our salvation is depend wholly upon God. It's depend. It's God who saves us and it's God who preserves us. But there is also the call to persevere.

And that's why we as as Calvinists, we call it the perseverance of the saints. And we call the preservation of the saints because we know God is saving and working out our salvation. But we have the responsibility to, as Brother Andy so often says, press on in this most holy faith.

Right. That that that idea is there. And so it's interesting we see this word at the beginning and this word at the ending. And one is in relation to God keeping us. And I do think that's where we have to find our comfort, because often I don't feel like I'm doing a good job.

You know, I can't trust in my own works at any time for my salvation, even on the days that I do great. I can't say that's why I'm saved today, because on the days that I don't do great, those are going to be the days that I feel like I'm not saved.

I have to trust that the Lord is the one who's keeping me. And yet at the same time, I am to press on in the most holy faith. I am to to to consider the idea that keep yourselves in this in this faith.

You know, don't walk away. So, as I said, I guess I kind of went over it, but that that was that's that word right there. But the the word beloved, agapomenoi, you probably hear it when I say it, but the root word is the word agape.

That's the many people are familiar with. That's one of the Greek words for love. That's one of the ones that we consider to be a very important word because it's the way God loves us. It's considered to be a self-sacrificing love or a love that is based on the work of the of the giver, not the receiver.

Right. I love my children regardless because my love for my children is based on my it's not based on what they do. Now, I can be frustrated with my kids. I can be angry with my children. I can I can I can send them to bed earlier.

I can spank them or whatever. But none of that means I don't love them. In fact, if I don't spank my children, it means I don't love them. Because the Bible says if you don't discipline your child, you don't love your child.

Right. So there's so there has to be some discipline there. But but my love is is from me and not based upon them. It's not based there. My love for them doesn't go up or down based on who they're what they do for the day.

And so when this says beloved, it's that root root word of of God's love, that root word of agape. You are you are beloved. You are kept. And the word you are called. Now, the word calling is, again, I could camp out on any one of these.

The word calling is hugely important because when we talk about calling, all men who hear the gospel receive what we would call the general call of the gospel. So, for instance, on Sunday morning, we have a mixed multitude.

What I mean by that on Sunday morning, we have last couple of weeks, we've had a ton of people here. It's been great. I mean, seats filled. And I know that there are people here who are believers. And I know that there are people here who are not yet believers.

Right. And so I think about that and I think about every time they're here. I want them to hear the call of the gospel. That's the general call that goes out every time the gospel is preached. But there's also what we would talk about as the internal call or what in Calvinism we would say, the effectual call of God.

That is what changes the person's heart to actually receive the call. It gives them the ability to respond. It gives them the desire, that desire that wasn't there before to respond. And so the word calling here is saying when you when the Bible says you're called, it's not talking about the universal or general call.

It's talking about the effectual call. You are you're you're kept and you're beloved and you're called. So all of these are really addressing God's work in your life because God effectively called you.

God did it because he loves you and God is going to keep you and see all of those. That's how those three things work together. And it's those three things that that's the recipient. How do I know this letter is written to me?

Well, this letter wasn't written directly to me because this letter was written to an immediate audience in the first century. But if I'm a believer in the Lord Jesus Christ, I am in a sense the object of this letter because I've been called.

I am one of God's beloved and I am kept in Jesus Christ. And so in that this letter is for me and it's for you if you're in Christ. Now, as I said last week, Jude loves threefold ideas. So you notice there it was called beloved kept.

Well, he's going to do that again in verse two. He goes, may mercy, grace, excuse me, may mercy, peace and love be multiplied to you. Now, I did not go through mercy, peace and love on on the on the board up here.

In fact, this is wrong. This is verse two. This is still verse one. I'm going to go ahead and erase that. That's incorrect. Because verse one is where we get called beloved and kept. Verse two says, may mercy, peace and love be multiplied to you.

By the way, the word love there is the word agape and the word mercy is the Greek word for mercy. And the word peace is the Greek word for peace. Just just just be clear that not that there's anything important about them.

I didn't write them up here. But those words are. One of the things you have to understand, a lot of times the original language, it means the same thing that what we mean when we say those words. And that's why we translate into that particular word.

So it is mercy, peace and love that Jude is giving a blessing to them. Essentially, this is like invoking the blessing of God. This is like when the elder or the pastor stands up before the people and he may may the Lord bless us as we go.

We call that a benediction. Right. That's a word of blessing as we go. Well, this there's also a word of invocation or invoking the blessings of God. That's what he's doing here is may mercy, peace and love be multiplied to you.

He's he's he's he's calling on God to be to be these things to his audience. Now, verse three, beloved, although I was eager to write to you about our common salvation and I'll get that in a minute, even though I was eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints.

Now, I want to ask for a favor, because I know that I have at least one brother in the room who has a King James Bible. Would you read verse three, Mike, loudly for us, please? OK, thank you. All right.

This verse is the theme of the book. Remember I said it was like a memo, right? So we've got the the sender, we've got the recipients. And now this is the line saying what the book is about. And he says that what he wanted to do, what he was eager to do was to write about our common salvation.

Now, I'm going to just drag this over a little. The word coin is here. It's the word coin in here. You're probably familiar with that to have things in common. Right. And a moan is our. So it's it's the common to us or our common word order in Greek is not the same as it is in English.

So understand the coin is a moan. And then Soterios. You've probably heard maybe if you've ever taken a systematic theology class, the term Soteriology. Soteriology is the study of salvation. The Greek word Soto is the word for save or so tear to to be saved or salvation.

Right. And so when we say Soteriology, that's the the doctrine of salvation. And that's this word Soterios. So we have our common salvation. This is what he wanted to talk about. He wanted to talk about.

And by the way, this tells us again a little bit about the recipients. He's talking to believers because we share something. What do we share? We share a common salvation belongs to all of us. I want to tell you something.

It is a beautiful thing when you are in a room of people and you're there and there's that common salvation that you share and you know that that is one thing that binds you together. You may not all like the same clothes.

You may not like all the same food. You may not like all the same entertainment. But you love Jesus. And even if it's not always and I want to be careful by saying this, even if it's not always your theological stripe.

You know, because there are people who may not share all of the same events theologically that we share, but still love Jesus and still are and still have that common salvation. And, you know, it's it's an interesting thing when you go to a church that you've never been in, but you still feel at home.

What's that? That's right. That fellowship in the gospel that's there. It's that that salvation. And it's a beautiful thing. It's a wonderful thing. Now, it's scary when you go to a church and that's not there because you're preaching a false gospel.

And we'll talk about that in a little while. But but the reality is, you know. I don't get to visit many churches because I'm here. But every time my wife and I take a Sunday off, whether it's we go in on our vacation or whether, you know, I have to go to a conference or something.

I always enjoy going to find a church that we can go to so that I can experience that blessing of fellowship with other people who share in the same salvation. And knowing that that that on on the Lord's Day at 1030, when we gather here and and we all begin singing that all around the world, maybe not at that very moment because of time change and things like that, but all around the world on that day, there's going to be Chinese voices that are lifting up their their their voices.

They're going to be voices in Africa that are lifting up their voices. And they're all singing about that thing, our common salvation. And so this is what Jude says he wanted to write about. This is the good thing.

This is the positive. This is the blessing. But he says, I found it necessary instead to write to you, appealing to you to contend. And that's the where we're going to start here. So let me try that again.

Agonitza style. It's just the ending was different. The root word here is the word for agonize. All right. Agonitza style. This middle part right here. And so when he talks about contending, battling, striving, it's that it's that idea of of of this is a this is what we have to be doing.

We have to be contending. We can enjoy the fact that we have a fellowship of mutual faith. And when we're here that we have our common salvation. But as soon as we depart and we're back in the world, we are all we are.

We're entering the fight. I think that's the one great thing about the Lord's Day. It's like a respite to walk into the people of God and know that I that I I'm not going to have to battle. I'm going to get to worship with other people who are worshiping, because as soon as you go out into the world and you begin to face the world again, you're right back into that contention.

And it may not be, you know, let me let me let me paint a picture for you. Imagine imagine if you're a believer and maybe some of you are. So I'm not talking about anybody specific. This is just an analogy.

So if I if I if I paint a picture of you, it's not on purpose. But imagine you are living with an unbeliever. And so let's say you're married to an unbeliever or let's say you're in a situation where you're still living at home with your mom and dad and they're unbelievers or something like that.

Like like like like we have family members that are unbelievers. And that's the that's that's what you go into. You go into that feeling of contention. And that's the battle. What wonderful thing Sunday is, because Sunday you get to come and be with.

Your fellow believers, what a blessing that is. But as Jude points out, we have a battle to fight, and the battle is that we're going to contend for something and the contending for something is the and this is this is kind of interesting because I asked you to read it because I wanted to sort of show the actual wording.

Apex is the word once. And yes, it's once for all. I do think that that is the concept there. But in the King James, as you said, it was just the word once right once delivered. Well, the word Apex is once.

But the idea is that it's that it's once one and done. It's not something that continues. Right. Like if you get a battery once for your car, you have to get one again when that battery dies. Right. But there are things that you do once and it's done.

Well, this is the idea of one and done. It's once for all. Right. Once for all time. And then the next word. Actually, I'm gonna go I'm gonna work my way up from the bottom. This word to say is from the word Pistou, which means faith.

How do you say the word saint? So we get it's actually the same word for holy, the word holy and saint are the same word in Greek. So if you are a saint, you are holy. Same thing. And this word right here.

Herodotus say is the word which is that word that that is delivered. Now, think of it like this. This is the once delivered to the saints faith. And I know that that's a weird way of saying it. But the idea is this is we are contending for something.

What are we contending for? The once delivered to the saints faith. OK, that's a weird way of saying it. But let me explain. We are not contending for our individual faith, even though that is part of our battle.

Right. We have to maintain our faith. But what Jude is saying we're contending for is we're contending for the faith, which means the body of belief that holds us all together. It's not my belief and your belief and her belief.

It's the it's the all encompassing truth. We're contented because that is what has been delivered to us. And what was the what was the medium for that delivery? The word of God. The Bible is the medium for the delivery of the once for all delivered to the faint, delivered to the saints faith.

So in a sense, what Jude is saying, I don't think I'm taking this out of context. What Jude is saying is to contend for the word of God. Because that's the body of belief that we have been given. That's the body of belief that we have been handed.

So that's the once for all delivered to the saints faith. We contend for the word of God. This week on my show, I'm going to be having my friend Matthew Henson. He's I call him my not yet Calvinist friend.

I'm working on chipping away every time we meet. But he's a wonderfully intelligent young man and he is well read on right. And we're going to be talking about right. N .T. Wright is a British scholar.

Now, N .T. Wright has written some very wonderful things, but he's written some very difficult things. And I would say some very incorrect things. And the areas he's incorrect on are very serious things, because he's dealing with things like justification.