From 1958 to 1961, the chairman of the CCP (the Chinese Communist Party), Mao Zedong, conducted what was called the Great Leap Forward. Millions of villagers were forced onto huge communes known as the People’s Communes in order to collectivize agriculture and industry to seize the means of production. They were told this would lead to an equitable utopia. It did not.
In the years that followed, the worst manmade famine in the history of the world emerged. Tens of millions of people—think about this: actually about 45 million people (so that’s the population of Florida and North Carolina and Georgia)—were wiped out completely in a few years. Tens of millions of people died of torture, exhaustion, disease, and hunger.
What did Chairman Mao do? Did he acknowledge, “Okay, this socialist experiment did not work”? No, he did not. Frank Dikotter describes this (what happened next) in his book, The Cultural Revolution.
I want to say a word about him because he has written a trilogy of books that are really groundbreaking because he had the unique opportunity to be one of the first to gain access to the CCP archives. And because he reads so many languages—most importantly Russian, and Chinese in this case—he was able to write about what has often been hidden.
One example: Chairman Mao’s response to this horrific famine and the deaths that resulted was this: “Bad people have seized power—” Now remember, who’s in power? He’s in power.
“Bad people have seized power, causing beatings, deaths, grain shortages, and hunger…The democratic revolution [so he calls this democratic socialism, essentially. The democratic revolution] has not been completed, as futile forces, full of hatred towards socialism, are stirring up trouble, sabotaging socialist productive forces.”
From Mao’s perspective, the millions dead and the countless hungry are the result of these bad people who are sabotaging an otherwise really good economic system. So the problem isn’t socialism, it just hasn’t been done correctly.
So on June 1st, 1966, Mao exhorts the nation to “Sweep away all monsters and demons!” What does that mean? Classes and schools are suspended. Mao began to view education as “bourgeoise.” He went after the high schoolers and college students. Young, gullible… “Who wouldn’t want utopia?” He began to form Red Guards out of these students to attack the “monsters.”
He promotes the Little Red Book as the Bible of the Cultural Revolution. I have one. I don’t use it for my devotions. The Red Guards are unleashed on the country to destroy what are called the Four Olds: old thought, old culture, old customs, and old habits. Homes, libraries, and businesses are plundered, often burned.
Sean McMeekin, in his excellent book, To Overthrow the World (I think this should be required reading), summarizes what happened next:
“Teachers, school principals, prominent writers, filmmakers, musicians, adults who wore eyeglasses, women who wore high heels, and men with ‘long, western haircuts’ were surrounded, ritually denounced, beaten, and tortured.”
By the end of the Cultural Revolution—so the Cultural Revolution was from 1966 to 1976, September 9th, when Mao died—about a million and a half to two million people had been executed. But compared to the tens of millions, the numbers were relatively small. But the worst part was the social disorder.
People could no longer trust their neighbors. Many went to bed fully dressed, not knowing if in the middle of the night their door would be smashed in by a group of teenage flash mob Red Guards seeking to destroy or steal anything that smelled of imperialism or capitalism.
The most horrific example of the social breakdown was the call to denounce family members. It occurred during what was called the Socialist Education Campaign. Slogans like this were taught to the children:
“Father is close, mother is close, but neither is as close as Chairman Mao.”
One 15-year-old named Zeng Hongking—I probably massacred that name—reported his mother to the authorities, claiming that his mother had placed a picture of Mao in the fire. She was arrested, dragged before a firing squad, and executed. Even worse, that 15-year-old boy was held up as the model socialist. Dikotter summarizes the purpose of the chaos:
“Senseless and unpredictable purges were designed to cow the population and rip apart entire communities, producing docile, atomized individuals loyal to no one but the Chairman. Family members were expected to denounce each other at public struggle meetings, and spouses were often enjoined to seek a divorce when their partners were shipped away to the gulag.”
Lovelessness followed lawlessness. And in many ways, China has still not fully recovered from this decade. Let’s pray.
Father, our hearts don’t do well in the midst of chaos and lawlessness. So we pray this morning that you would help us see the connection between lawlessness and lovelessness. Even more, we pray that you would open our eyes to the way your love enables us to love well— even in chaotic situations, even in disordered relationships, even in turbulent times. We pray this in Jesus’s name, amen.
In our journey through Matthew— If you’re just joining us, we’re working our way through Matthew for a couple of years. We’ve come to chapter 24, and there are two major movements in the beginning of chapter 24.
1. Jesus leaves the temple (1-2).
First, Jesus leaves the temple in verses 1 and 2. If you remember back in March, Jesus triumphantly entered the city of Jerusalem on the back of a donkey, entered the temple, and cleansed the temple. Then in Matthew 21:23, the authorities questioned Jesus’s authority.
Thus began what is known as the temple controversy. From 21:23 all the way to the end of 23, Jesus and his disciples are going back and forth to Bethany at night on Tuesday and Wednesday of his final week, and he’s having these controversies/debates/attacks from the religious authorities.
At the end of chapter 23, Jesus now is prepared to leave the temple for good, but as he’s leaving, the disciples are impressed. Verse 1:
“Jesus left the temple and was going away, when his disciples came to point out to him the buildings of the temple” (Matthew 24:1).
In Mark’s account, the disciples point out, “What wonderful stones and what buildings!” Now, the disciples were not alone in their admiration of the temple. We have records of everyone from Jewish rabbis to Roman aristocrats who were stunned by the magnificence of the temple, specifically its size.
The temple complex as a whole would hold 25 football fields, like 36 acres. Some of the stones at the base of the temple were over 40 feet long and 11 feet high, bigger than shipping containers, some weighing over a million pounds. You can go under Jerusalem and see that stone.
The engineering accomplishments were stunning. Josephus claims it took 10,000 skilled workmen using over a thousand wagons to construct the temple. But the stones were not held together with masonry, so they had to be cut perfectly and fit together.
The Royal Stoa was especially beautiful: four rows of Corinthian columns rising up to 47 feet. Then, in the middle aisle, almost a hundred feet high. And we haven’t even mentioned the temple itself. This was equivalent to what today would be an 18-story building.
Now remember, that may not be impressive to us, but these are fishermen coming from a little village up in Galilee. A two-story building was big for them, and they’re standing, looking at this temple, stunned. They are impressed.
However, Jesus is unimpressed. Look at verse 2:
“But he answered them, ‘You see all these, do you not? Truly, I say to you, there will not be left here one stone upon another that will not be thrown down’” (Matthew 24:2).
He most likely is pointing to the temple itself. The 18-story building is coming down. In less than 40 years, it was gone.
Now, this would have been scandalous from a Jewish perspective. Both physically, it seemed impossible; even more theologically, it seemed unthinkable. Why would God allow his temple to be decimated?
Coming right out of chapter 23—where for the last four weeks we saw how much Jesus hates hypocrisy—we get a glimpse as to the heart of God for real worship. God is essentially saying, “I would rather have no worship than fake worship. I have no problem tearing stuff down, getting rid of it.”
Some of you remember back (way back), when we were studying Malachi, we came to verse 10 where God says,
“Oh that there were one among you who would shut the doors [he’s talking about the temple], that you might not kindle fire on my altar in vain! I have no pleasure in you, says the Lord of Hosts, and I will not accept an offering from your hand” (Malachi 1:10).
God has no problem. You can build a new auditorium. It can be beautiful, and he says, “If you’re just going through the motions, shut the doors. I could turn it into an antique mall. It brings more glory than fake worship.”
No doubt, this rattled the disciples. And so, as they leave the temple and they’re climbing up the Mount of Olives, verse 3…
“As he sat on the Mount of Olives, the disciples came to him privately, saying, ‘Tell us, when will these things be, and what will be the sign of your coming and the end of the age?”
I want to show you a picture I’ve shown you before, because—this is last December—some of our beautiful team members from here were on the Mount of Olives. If you look over our heads, you’ll see the gold dome.
Is that the temple? No, that’s a mosque. It illustrates how serious Jesus was about the temple being gone. Today, you can see the walls of the complex, but the temple itself is still gone. By the way, next week, I’m going to announce the next trip (Lord willing) that we will be going on. But this spot is about where Jesus was teaching his disciples, and pointing toward the temple that was there then and now is gone.
2. Jesus teaches on the Mount of Olives.
So number one, Jesus leaves the temple. Number two, Jesus teaches on the Mount of Olives. So from a spot right near there, we have come now to what is known as “discourse number five,” or the Sermon on the Mount of Olives, or more commonly, the Olivet Discourse.
I want to remind you of this interplay between show and tell. The red is show, the green is tell. Stories, sermons. Now, how do we know this alternation between stories and sermons was intended by Matthew?
We know because at the end of every one of those sermons is the same statement. You’ll see it at the beginning of Matthew 26:1 (the end of this sermon): “When Jesus had finished all of these sayings…”
All the other ones say something like “when he had finished these sayings…” Now, here at the end of the final major discourse, “When Jesus had finished all of these sayings…” So Matthew is communicating something about the discipleship of Jesus.
If we’re going to grow in our walk with Jesus, we need two things: We need to hear stories, we need to see stories. Hear sermons, see stories, hear sermons. Do you see that? All the way through Matthew, we’ve been seeing these stories of the power and grace of Jesus. Then we’ve been hearing a sermon, and then seeing and hearing.
As followers of Jesus, we do the same thing. If we don’t see or we don’t hear, we don’t grow as followers of Jesus. Look where Jesus begins, verse 4:
“And Jesus answered them, ‘See that no one leads you astray’” (Matthew 24:4).
Remember, the disciples just said (basically looking for a timetable), “What are the signs?” And Jesus starts with a warning, a bit of a threat assessment. That word “see” means look, beware, take heed. If you skip down to verse 6, you see a similar warning: “See that you are not alarmed.”
When you put these two statements together, I believe they communicate the heart of what Jesus is trying to accomplish through this sermon: Not so much a timetable (although next week we will, Lord willing, talk about timing), but what he is communicating is a call to be alert, but not alarmed. Those two calls. These two calls unite two concepts that we’re going to meet over and over again through chapters 24 and 25. They communicate a nearness (in other words, be ready, be alert) and a farness (be patient, not alarmed).
Five years ago yesterday, I preached on Mark 13:1-13. The title of the message was “Alert, but Not Alarmed.” This seems to me to be the primary point of this passage, as well as the parallel one in Mark. How do we stay alert but not alarmed until Jesus comes?
Since there is so much in this passage, and since I covered that five years ago and you remember that perfectly (I’m sure you want to check that out), I want us to do something different today. I want to do two things:
One, summarize verses 4-14 (the warnings, the signs). Then we’re going to land on verse 12, a section we have not spent much time in. So six signs, or six “birth pains,” that point toward Jesus’s coming.
1. False messiahs
Number one: false messiahs, false prophets. Verse 4,
“And Jesus answered them, ‘See that no one leads you astray. For many will come in my name, saying, “I am the Christ,” and they will lead many astray’” (Matthew 24:4-5).
“And many false prophets will arise and lead many astray” (Matthew 24:11).
Jesus gave a similar warning back in the Sermon on the Mount. Matthew 7:15,
“Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves” (Matthew 7:15).
You’re going to have religious leaders come along who appear to be “anointed ones,” messiahs, or sheep. Like, actual followers of Jesus. But in reality, they are wolves in sheep’s clothing.
Let that settle in. Because when you encounter false teaching, or you see another example of an influencer online leading many astray, it should break our hearts, but not make us alarmed. Jesus warned us this would happen. False messiahs and prophets would come.
2. Wars and rumors of wars
Number two, wars and rumors of wars. Verse 6,
“And you will hear of wars and rumors of wars. See that you are not alarmed, for this must take place, but the end is not yet” (Matthew 24:6).
You’re going to be tempted to jump the gun and think, “This is it.” Verse 7,
“For nation will rise against nation, and kingdom against kingdom” (Matthew 24:7a).
Most of us don’t fully understand what this is like. Maybe some of us, but most of us have not lived in a country with neighbors that are strong enough at any moment to cross the border, rape, pillage, kidnap, destroy, and then go back to their country.
For many in history, this was their experience. It wasn’t just the fear of actual wars, it was living with that impending fear/rumors of, “Are they coming now? Are they coming tomorrow?” Jesus here is warning us.
In America, we’ve had a few quasi-experiences like that. Pearl Harbor would fall into that category, 9-11, some terrorist attacks. But generally, they’re localized, not nationalized, wars and rumors of wars.
3. Natural disasters
Number three, natural disasters. Verse 7, second half,
“…and there will be famines and earthquakes in various places. All these are but the beginning of the birth pains” (Matthew 24:7b-8).
Notice, again, “the beginning,” the nearness. And the farness, just the beginning. Not yet, not the end yet. Like preliminary tremors that climax into an earthquake. Or like Braxton Hicks contractions. Not labor yet, but it’s coming.
4. Persecution
Number four, persecution.
“Then they will deliver you up to tribulation and put you to death, and you will be hated by all nations for my name’s sake. And then many will fall away and betray one another and hate one another” (Matthew 24:9-10).
This type of persecution and alienation has been the experience of millions of Christians over the centuries. Many today claim that more Christians have been martyred in the last 100 years than all the centuries combined. Even today, in Nigeria, in North Korea, China, Somalia, Pakistan, all throughout the Middle East, and many other countries, Christians know what it’s like to be hated, betrayed, and hunted for following Jesus. Many simply keep their heads down. Persecution.
5. Lawlessness
Number five, lawlessness. Verse 12,
“And because lawlessness will be increased, the love of many will grow cold. But the one who endures to the end will be saved” (Matthew 24:12-13).
This is the one I want to come back to and spend a little time specifically on verse 12.
6. Global evangelism
Number six, global evangelism. Global evangelism, verse 14.
“And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come” (Matthew 24:14).
In spite of all the instability and hostility, the good news of Jesus Christ is to be proclaimed to every nation before the end of this age. Notice the good news is called “a testimony,” that we are proclaiming God’s testimony of what he has done through Jesus and how it transforms our lives. This summer, we had a glorious time highlighting example after example of how this is happening now and around the world.
Three Uses of the Law
Let’s go back to verse 12 and drill down into the relationship between lawlessness and lovelessness. In order to do that, I think it might help if we start with what is the function of the law. Theologians talk about three uses of the law, and I would summarize them this way: The law reveals, reminds, restrains. Let’s walk through those.
The law reveals guilt and points to Jesus.
This is what Paul is getting at in Romans 7:7.
“What then shall we say? That the law is sin? By no means! Yet if it had not been for the law, I would not have known sin. For I would not have known what it is to covet if the law had not said, ‘You shall not covet’” (Romans 7:7).
Paul’s not saying, “I would not have sinned.” He is saying, “I would not have known sin.” The law clarifies, and—even when it comes in contact with our sinful hearts—intensifies our understanding and experience of sin.
Galatians 3 helps us understand that the law is a kind of guardian or schoolmaster, preparing us and pointing us toward Jesus. When faith comes, our relationship with the law changes.
Sidebar: This is one of the reasons Christian parents should not be antinomian. What does that mean? “Anti” means what? Against. “Nomas” is the word for law. Christian parents should not be anti-law. Why? This is a tough one because, when you have been transformed by the grace of God, you want nothing more than for your kids to experience grace. But grace is meaningless apart from law. Try to define grace without law. I would define grace as “God’s undeserved, empowering favor.” The second I say “undeserved,” I’m pointing to law. What do I actually deserve? The law tells me.
As Christian parents, we have to be careful about being anti-law. Otherwise, we could guarantee that, humanly speaking, our kids are never going to have a real experience of the glories of grace because they’ve never felt the weight of law. The law is the school master. It reveals our hearts and points us to Christ. When the law is lovingly— Not manipulatively, not abusively…
I think this is the big problem: Many parents have had bad experiences, so they react the other direction, and we do this reactive parenting kind of thing from one extreme to the other. Let’s not go with extremes. Like, “My parents were ungentle parents, so I’m going to be a gentle parent.” How about you be a Christian parent? That’s not just reacting, but you’re saying, “I want my child to experience the grace of God.”
There has to be an awareness of the need, which comes through the law. The law reveals guilt and points us to Jesus. If I don’t do that, there is a kind of lawlessness that leads to lovelessness. A lawless home can become a loveless home. But that’s another sermon. I don’t think that’s what Jesus is primarily focusing on here.
2. The law reminds Christians of the will of God.
Let’s look at the second use of the law: The law reminds Christians of the will of God. Now, I’ve flipped the order of the second and the third. This is actually called the “third use of the law,” but I’ve switched the order. You’ll see why.
As believers, we are no longer under the curse or condemnation of the law. But neither are we functioning as if we are above the law, despising or abolishing it. Jesus made this clear in Matthew 5:17.
“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them [to fill them up]” (Matthew 5:17).
In August, we heard Jesus explain to a lawyer who asked back in Matthew 22, “Which is the great commandment?” And Jesus said, “Love God, love neighbor.” And then in verse 40, “On these two commandments depend all the Law and the Prophets.”
When we repent and believe in Jesus, our relationship with the law changes. We receive new hearts and a new relationship with the law. We begin to love what God loves. And the law, when used lawfully, reminds us of what God loves. However, I want to issue a warning here, and one of the best people to do that is Jack Miller.
Jack Miller was a Presbyterian pastor who taught at Westminster. In 1988, he was battling cancer and wrote a pastor friend of his. I think he nails it here. He writes,
“One irony that strikes me is that so often people who emphasize the third use of the law are really not great law-keepers themselves. For example, I have noted that sometimes church members given heavy doses of the third use of the law have little idea of the inner nature of the law as a delighting in God. I have also noted the tendency to exclude the tongue and a critical spirit from consideration as well, so that you can get the irony of believers defending the law with a hardness that itself breaks the law! What sinners we can be!”
So there is a kind of lawfulness that leads to lovelessness. But that is not what Jesus is primarily focusing on in chapter 24. That’s what we heard for four weeks in chapter 23 as he attacked hypocrisy. So what is Jesus talking about here? It’s taken me all this time to get here, isn’t that bad?
3. The law restrains evil through fear of consequences or judgment.
Here it is, number three: The law restrains evil through fear of consequences or judgment. This is actually called the “second use of the law,” and it’s what I believe Jesus is primarily referring to here in Matthew 24:12. Let’s look closely at that. Verse 12, first half.
“And because lawlessness will be increased…” (Matthew 24:12a).
Lawlessness is living as though you are unaccountable to God and have no social obligation to your neighbors. In this condition, it is not as though you don’t love at all, but your love is being turned inward on itself. Paul warns us of this in 2 Timothy 3:1.
“But understand this, that in the last days there will come times of difficulty. For people will be [and notice how many times he uses the word love. For people will be] lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, heartless, unappeasable, slanderous, without self-control, brutal, not loving good, treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God” (2 Timothy 3:1-4).
This kind of self-seeking love leads to the breakdown of social stability. Anarchy and relational disorder reign. Look what happens in that context, the second half of verse 12: In that atmosphere, “the love [literally, of ‘the many,’ the majority] will grow cold.” So, what is cold love? Perhaps to understand that, we should see what warm love is.
Warm love is familial devotion and compassion. Let me give you two biblical examples. The first is Joseph, sold by his brothers in Egypt. His brothers appear. He’s looking at his brother, Benjamin, and he starts to lose it. Genesis 43:30,
“Then Joseph hurried out, for his compassion [and there it is: his compassion] grew warm for his brother, and he sought a place to weep. [He was Egyptian, so his makeup is running.] And he entered his chamber and wept there” (Genesis 43:30).
Think about the opposite: If he had cold love, he might not have killed his brothers, but his heart would have been frozen with resentment, cold as ice. But here, his love is warm.
Second example: In 1 Kings 3, two prostitutes live in the same house. Each had a child. One of their children died at night. The mother with the dead child switched the babies so she could have the live child the next morning. The mother with the now-dead child recognizes, “This is not my kid.” They go at it. They end up coming before Solomon. He recommends what? Split the difference. Look at the response of the mom. 1 Kings 3:26,
“Then the woman whose son was alive said to the king, because her heart yearned for her son [literally in the Hebrew, ‘her heart grew hot,’ warm for her son], ‘Oh, my Lord, give her the living child, and by no means put him to death.’ But the other said, ‘He shall be neither mine nor yours; divide him’” (1 Kings 3:26).
Like, “If I can’t have him, neither of us is going to have him.” You see this beautiful contrast between the selfishness of “I want my way even if it costs this child’s life” and the familial compassion that rises within her. She would rather be childless than her child be lifeless. The well-being of her child is far more important.
Here’s the question we want to land on:
How do we keep from being loveless in the midst of lawlessness?
How do we keep from lovelessness in the midst of lawlessness? I can’t develop these three, but I’m going to throw them at you, and you and your families, friends, or life groups can work these out. Three reminders that might help us:
1. I am not in hell.
First of all, I am not in hell. I am not in hell. This really helps me. Maybe I’m weird, but when I say, “I’m not in hell,” I don’t mean just one day. I’m talking about right now. Because when I read the law and I stand before a holy, holy, holy God, even now, I know that when I violate his holy law, I should be a puff of smoke on this stage, burning forever if God exacted his justice, but I’m not. I am swimming around in his kindness, in his favor, and he keeps pouring more and more on me through Jesus. I never want to lose the wonder of that.
You say, “Where does that come from?” That comes from law. You know God’s justice, who he is as a holy God, and what we all should deserve. If you’re looking at me going, “I don’t know about you, Hubbard, but I’m not that bad. I kind of understand why God forgives me, you know? I’m not as bad as her or him,” you don’t understand the law, and therefore your love is going to be little. Your lawlessness is going to lead to lovelessness.
Jesus made this clear in Luke 7 when he was talking to Simon the Pharisee, who was getting on him for letting a woman of the street clean his feet by wiping his feet with her hair. Jesus said in Luke 7:47,
“But he who is forgiven little, loves little.”
Do you see the direct correlation? Little law will lead to little love. Big law, when you experience God’s grace in Christ, leads to big love. So lawlessness, in that sense, leads to lovelessness. If we’re going to keep a hot love, we need to be aware of the law that sends us to Christ.
2. No on can steal your love.
Second, no one can steal your love. No one can steal your love. This is why I began with the Cultural Revolution. My point was not at all to pick on China, but to illustrate how lawlessness can lead to lovelessness.
When I read accounts like that, I try to enter into that situation and try to imagine— And all of us would imagine we would do something different than what people did because we’re delusional. But the fact is, there is a kind of social pressure that comes over people that leads us to do things we would never normally or imagine ourselves capable of doing. That’s why it is so important, even when we experience that on a micro level, to be aware of our hearts and to learn to respond differently.
Some of you are in the middle of very chaotic situations, difficult marriages. It’s so easy to let what feels like lawlessness lead to lovelessness. It seems perfectly reasonable to us, doesn’t it? “It’s no wonder I’m acting selfish because of her!” “Because of that guy at work!” “That injustice.” So the lawlessness, the feeling of chaos, the feeling of having no ability to control what’s going on leads my heart to kick into survival mode, and the idea of loving my neighbor is the last thing on my mind.
This is why this point Jesus is making for us is so important—because all of us experience these micro-experiences of lawlessness that can lead to lovelessness—to transform the way we think about love.
This is especially difficult when you’re dealing with manipulative people because manipulative people will try to steal your love because they don’t know what real love is. “Love is coercion,” “love is control,” “love is getting my way” to them. You don’t have to say yes to them, but it is so freeing to realize nobody can take your love because of who Jesus is and what he pours out on us.
To be in any difficult situation and know I can, by the grace of God, love God and love neighbor, even if I won’t do everything they want me to do— that is freedom. That is being a thermostat, rather than a thermometer. You’re not just telling the temperature, you’re changing it. May we, as God’s people, in our businesses, in our neighborhoods, in our families, change the temperature through love.
3. We need each other.
Last one, we need each other. We need each other. No matter how chaotic a culture gets, God’s people continue to gather and do what Hebrews 10 describes. Here it is, Hebrews 10:24.
“And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near” (Hebrews 10:24-25).
That’s a mouthful, what we’ve covered, but let’s respond. I’m going to invite Matt and the team to come on up, and let’s respond with a prayer in a song. After we sing that song, which is still relatively new, we’re going to have a chance to respond with a couple more songs.
There’ll be people up front who would love to pray with you if you’re in a chaotic situation. The Lord is doing amazing things right now, right in the midst of the mess. If you would like someone to pray with you—that God’s love would be poured in us, even in the midst of instability or uncertainty, if you don’t know Jesus—we want to help you. Run to him this morning. Let’s pray through this song.
