Peter warned the church that mockers would come. Pastor Jim Osman works through 2 Peter 3:1-4, examining the identity, motive, and arguments of those who deny the return of Christ—and why their denial is never as innocent as it appears.

Two thousand years have passed since the promise was made. That passage of time is precisely what the mockers weaponize. Their question—"Where is the promise of His coming?"—is not a sincere inquiry. It is a denial dressed up as a question, a pattern Osman traces through Jeremiah, the Psalms, and Malachi. When mockers ask "where is," they are not looking for an answer. They are dismissing the promise altogether.

Peter exposes their motive as well as their argument. These men follow after their own lusts, and the connection between their sensuality and their denial of Christ's return is deliberate. Deny the coming of Christ, and you deny the coming judgment. Deny the coming judgment, and there is nothing left to restrain the flesh. Osman draws out three strands of this connection: the removal of accountability, the loss of a purifying hope, and the implicit denial of bodily resurrection.

The mockers also argue from uniformitarianism—the assumption that because nothing has changed, nothing will. Osman dismantles this philosophy, shows its influence on secular science, and points to the flood as evidence that God has already intervened catastrophically once before.

False teachers are not a surprise. They are a sign. Their presence confirms that the last days are here—and that the Lord is still coming.

Peter opens 2 Peter 3 with two pastoral aims: to stir up the sincere minds of his readers and to call them back to the truth they already know. False teachers in his day were mocking the promise of Christ's return — dismissing it as myth and pointing to the silence of the centuries as proof it would never happen. Peter's answer? Remember what has been promised.

In this expository message, Pastor Jim Osman walks through 2 Peter 3:1–4, showing that Peter's first move against the mockers is not an argument — it is a reminder. He reminds his readers of the prophetic testimony of the Old Testament and the apostolic testimony of Jesus and the New Testament writers: Christ is coming back in power, in glory, and in judgment. This promised return is not a footnote — it is referenced in every New Testament book but two, across 300 passages in 260 chapters.

Osman also lays out the full outline of chapter 3, setting up a multi-week series: the doubters' derisions (vv. 1–4), the dismantling of their denials (vv. 5–10), and the duties of the disciples in light of Christ's return (vv. 11–18).

The return of Christ is comfort for the believer and a sober warning for the unbeliever. Don't let the passage of time dull your expectation. He promised. He does not lie. He is coming.

No Christian enjoys suffering — and the Apostle Paul knew that better than most. Called by God from the start of his ministry to endure affliction for the name of Christ, Paul wrote 2 Corinthians as a deeply pastoral letter to a church that had caused him tremendous pain. Yet rather than retreat from suffering, Paul broke into praise.

In this sermon from 2 Corinthians 1:3–7, Simon Pranaitis shows how Paul's doxology reveals three God-given relationships that transform even the worst suffering into joyful hope. First, through God the Father — the Father of mercies and God of all comfort — believers receive real, active comfort in every affliction. Biblical comfort is not a weak shoulder-pat; it is God's strong encouragement, consolation, and intervention on behalf of his people. Second, through Christ, suffering and comfort both come in abundance. Union with Christ joins believers to his sufferings, but the comfort that follows is not merely equal — it overflows in proportion to the suffering endured. Third, through the church body, believers share in mutual endurance and a hope firmly grounded in Christ's death, resurrection, and return.

Suffering is not an individual endurance test. It is a corporate responsibility. The saints at KCC are called to stop hiding their pain, stop avoiding others in theirs, and actively participate together — finding comfort in God, giving it to others, and embracing affliction as evidence of belonging to Christ.