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The Quick Church

Dedicated and committed to the unadulterated teaching of God's Word, addressing several topics and concepts relevant to the Body of Christ God bless you.

This is the quick church where we seek God and share His word in all truth and simplicity. It is quite unfortunate that the Church, which serves as a ground and pillar of truth, has become a platform for false doctrine and lies. Here, we seek to expound the word of God just as it is without putting anything in or taking it out! Join us as we rediscover the true path to God and what He has destined

for us. We believe in the power of God to save, heal, deliver, and bless. We believe in the gifts of the Holy Spirit, which is evident with tongues. We also hope to break down the denominational barriers and unite the Body of Christ as one, but we will not tolerate the "seemingly righteous."

25/08/2026

1 Corinthians 3:1

“And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.”

“I...could not speak unto you as unto spiritual”

Paul is not saying the Corinthians were unbelievers. He calls them “brethren” and “babes in Christ.”

The problem is that although they are Christians, they are not behaving with the maturity expected of Christians.

A person can genuinely belong to Christ and yet remain immature in spiritual understanding and conduct. Babies are not condemned for being babies.

But babies are expected to grow.

That is Paul's point.

Christian immaturity becomes problematic when someone remains spiritually childish despite having had sufficient opportunity to grow.

18/08/2026

Exegesis on Job (part 3)

Twenty-nine chapters of poetic speech, structured in three rounds. Each friend argues, in essence, the same retribution theology — suffering is the direct consequence of sin, restoration follows repentance—but their tone hardens from cycle to cycle, from Eliphaz's relatively gentle appeal to experience (ch. 4–5), to Bildad's appeal to tradition (ch. 8) to Zophar's blunt accusation (ch. 11), and then far more severely as the dialogue goes on.

Job, meanwhile, does not defend a doctrine of suffering; he insists on his own innocence and increasingly puts God himself on trial, using courtroom language throughout.

A fourth speaker, unmentioned before now, interrupts after the three friends fall silent—angry both at Job "because he justified himself rather than God" and at the friends "because they had found no answer" (32:2–3). Elihu's contribution is genuinely distinct from the three friends: rather than pure retribution theology, he proposes that suffering can function as divine pedagogy or warning—a "chastening" that opens a person's ear to instruction and turns them from pride (33:14–30), and he strongly emphasizes God's transcendence and justice as beyond human interrogation.

God's first speech is an extended tour of creation—cosmology (38:4–38: the earth's foundations, the sea's boundaries, light and darkness, weather, the constellations)—followed by a catalog of wild animals (38:39–39:30: lion, raven, mountain goat, wild donkey, wild ox, ostrich, horse, hawk, eagle)—none of them domesticated, none of them useful to humans, and several of them (the ostrich, notably, 39:13–18) portrayed as almost comically ill-designed by human standards yet fully sustained by God's care. The strategy is not to answer "why do I suffer" but to relativize the human vantage point entirely: an order of wisdom and providence governs a creation far larger, stranger, and less anthropocentric than Job's moral accounting assumed.

God's second speech opens by naming precisely what is at stake in Job's earlier legal language—Job's demand for vindication implicitly required God to be declared in the wrong (40:8).

After the confrontation, God's revealed greatness reorders Job's posture from demand to submission—not because his questions were foolish, but because they are answered by Presence rather than explanation.

God explicitly vindicates Job's speech—including its raw laments, accusations, and demands—over the friends' pious-sounding, doctrinally "safe" retribution theology. Correct-sounding theology defending God's reputation by blaming the victim is here named as wrong speech about God; anguished, honest protest addressed directly to God, even when angry, is named as right speech.

Job's story ends in peace, but the book has already shown, through God's own verdict, that this ending was never owed and cannot be demanded as a formula.

THEOLOGICAL THEMES

1) The Failure of Retribution Theology
The friends' consistent statement—suffering proves sin, blessing proves righteousness—is the very system the book dismantles, and God explicitly rebukes it in 42:7–8.

2) Disinterested Righteousness
The accuser's opening wager (1:9) frames the whole book as a test of whether faith can exist without transactional guarantee — Job's persistence under total loss answers the question affirmatively before a word of dialogue begins.

3) The Legitimacy of Lament
Job's raw, accusatory speech toward God is vindicated over the friends' theologically "correct" but dishonest piety—protest addressed to God is not, in itself, unfaithfulness.

4) Divine Transcendence over Explanation
God never answers "why." The whirlwind speeches instead expand Job's vision of a vast, non-anthropocentric created order—the answer to suffering is God's Presence and perspective, not information.

5) Hope for a Mediator
Job's longing for an arbiter (9:33) and his declaration of a living Redeemer (19:25) reach beyond the book's own resolution, later readable by Christian interpreters as anticipating the mediatorial and resurrection hope fulfilled in Christ.

6) Restoration Without Formula
Job's doubled blessing at the end is a gift, not a proof or validation of transactional theology.

26/07/2026

EXEGESIS ON JOB (PART 2) - RETRIBUTION THEOLOGY

In our previous post, we started examining the book of Job. We looked at certain theological positions like transactional righteousness. Today, we examine RETRIBUTION THEOLOGY

Retribution theology is basically the idea that you get what you deserve. God sees to it that the good people get good things in life, and the bad people get bad things. God punishes people in this world in direct response to their actions. Retribution theology says, for example, if you get cancer, it’s a sign that God is punishing you for something bad you’ve done. If your business prospers, it’s a sign that God is pleased with you. Retribution theology is thus an overly simplistic interpretation of life events that makes assumptions about God’s intentions.

The Bible certainly teaches the concept of sowing and reaping (Galatians 6:7). God will take vengeance on evildoers someday (Micah 5:15; Matthew 3:7), and He promises a final judgment (Isaiah 1:24; Revelation 20:11–15). So, there will be retribution. But the final judgment is yet to be in the future. Retribution theology is concerned with rewards and punishments here and now.

Retribution theology is countered in Scripture. The fact is that not all good people are rewarded with good things in this life (Job and Paul are notable examples). And not all wicked people receive punishment immediately; otherwise, we wouldn’t have questions like “How long, LORD, will the wicked, how long will the wicked be jubilant?” in Psalm 94:3 (cf. Psalm 73:2–16). King Ahab was one of the wickedest kings ever to defame a throne, yet he reigned twenty-two years in Samaria (1 Kings 16:29). Twenty-two years of luxury for the evil king, while the righteous in Israel were being persecuted; there weren’t many believers in retribution theology in Ahab’s day.

When Job’s friends came to speak to Job in his misery, they brought with them their retribution theology. Eliphaz sets the stage early on: “Consider now: Who, being innocent, has ever perished? Where were the upright ever destroyed? As I have observed, those who sow evil and those who sow trouble reap it. At the breath of God they perish; at the blast of his anger they are no more” (Job 4:7–9). In other words, Eliphaz simplistically concluded that the innocent are protected in this world and the wicked perish. Bildad and Zophar echo the same sentiments, accusing Job of wrongdoing, as evidenced by his plight (Job 8:6; 20:27–29). But all three of Job’s friends were wrong about Job and wrong about God (Job 42:7).

When Jesus’ disciples saw a man born blind, they asked, “Who sinned, this man or his parents, that he was born blind?” (John 9:2). Such a question shows an underlying belief in retribution theology—either the man or his parents were being punished for some wrongdoing. Jesus’ answer quashes that notion: “Neither this man nor his parents sinned” (verse 3). God had purposes in the man’s blindness other than punishing sin.

Jesus once referenced a local tragedy to make a point about repentance: “Those eighteen who died when the tower in Siloam fell on them—do you think they were more guilty than all the others living in Jerusalem? I tell you, no! But unless you repent, you too will all perish” (Luke 13:4–5). In calling all men to repent, Jesus also countered retribution theology—those who died in Siloam were not killed because of any special sin they had committed; the tower’s fall was not God’s retribution.

Some people see retribution theology taught in the book of Proverbs. Many proverbs seem to promise good things for the righteous and bad things for the wicked. For example, “The LORD’s curse is on the house of the wicked, but he blesses the home of the righteous” (Proverbs 3:33). Also, “Before a downfall the heart is haughty, but humility comes before honor” (Proverbs 18:12), and “The righteous eat to their hearts’ content, but the stomach of the wicked goes hungry” (Proverbs 13:25). We must remember something about the nature of proverbs: namely, proverbs are not promises; rather, they are general truths about life. Generally speaking, making wise choices in life brings better results than making foolish choices. Living godly usually has practical, temporal benefits in addition to the eternal benefits. There may be exceptions to the rule, such as when a godly man is thrown into a den of lions (Daniel 6:16) or lowered into a mud pit (Jeremiah 38:6).

Others look to the blessings and curses attached to the Mosaic Law for proof of retribution theology: “I command you today to love the Lord your God, to walk in obedience to him, and to keep his commands, decrees and laws; then you will live and increase, and the Lord your God will bless you in the land you are entering to possess. But if your heart turns away and you are not obedient, and if you are drawn away to bow down to other gods and worship them, I declare to you this day that you will certainly be destroyed. You will not live long in the land you are crossing the Jordan to enter and possess” (Deuteronomy 30:16–18). It’s true that, under Israel’s theocracy, God promised retribution upon the disobedient. Sometimes that retribution fell quickly (Numbers 11:33), and sometimes not so quickly (Psalm 35:17). But God’s treatment of Israel under the dispensation of the Law cannot be the basis of our theology in the dispensation of grace.

When the ship carrying Paul was shipwrecked on the island of Malta, the apostle gathered sticks to help build a fire on the shore. As he threw some sticks into the flames, a viper came out and bit his hand. Immediately, the islanders assumed they knew why: “They said to each other, ‘This man must be a murderer; for though he escaped from the sea, the goddess Justice has not allowed him to live’” (Acts 28:4). The islanders believed in retribution theology, but they were wrong about Paul.

When Jesus was hanging on the cross between two criminals, the passersby assumed Jesus was getting what He deserved: “We considered him punished by God, stricken by him, and afflicted” (Isaiah 53:4). That’s the kind of assumption common in retribution theology, but, in Jesus’ case, it was wrong again.

One day, God will judge the world in righteousness and perfect justice. Retribution is coming (Revelation 22:12). Until that day, we are careful not to assume God’s blessing or judgment on individuals based on their external circumstances. We trust the Judge of all the earth to always do what’s right (Genesis 18:25).

24/07/2026

Success in ministry or the Kingdom is not defined by earthly parameters and metrics that don't count. It is defined by faithfulness and fruitfulness

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21/07/2026

AN EXEGESIS ON JOB (WHY DO THE RIGHTEOUS SUFFER? A LOOK AT RETRIBUTION THEOLOGY) PART 1

TRANSACTIONAL RIGHTEOUSNESS...

Job is the Old Testament's most sustained work of theological argument cast as poetic drama. Forty chapters of Job is written as Hebrew poetry but built almost entirely as speeches: Job, three friends across three cycles of dialogue, a fourth speaker (Elihu), and finally God himself. Nothing else in Scripture is structured quite this way.

The book does not resolve its central tension by explaining suffering; it resolves it by relocating the question.

Genre
Wisdom literature in dramatic/dialogical form — closer to a courtroom disputation than a narrative. Job repeatedly uses legal vocabulary against God.

Authorship & Date
The writer of the book is anonymous. The setting (Job's wealth measured in livestock, his role as family priest, and his lifespan of 140 years) suggests an early narrative, but the sophisticated Hebrew of the poetic core has been dated anywhere from Solomonic to exilic/post-exilic. The book's date cannot be confidently stated.

Job is not an Israelite, and the divine name YHWH appears only in the prose frame and the Yahweh speeches, not in the dialogue itself.

Job dwelt in the land of Uz—likely Edom or a region east of Israel, outside the Abrahamic covenant community—reinforcing that this is a book about the moral order of the whole creation, not Israel's covenant relationship specifically.

Satan's question relocates our idea from "why do the righteous suffer?" to "Does Job fear God for nothing?" Is righteousness ever disinterested, or is all piety transactional?

Scripturally, righteousness is meant to be disinterested—motivated by a love for God's character rather than a desire for reward. However, the Bible acknowledges the constant human tension between genuine devotion and transactional piety.

Satan's premise is that all piety is transactional—that humanity only serves God because of the material protections and blessings He provides. Under the Old Covenant, the Mosaic Law established a framework of conditional obedience (e.g., Deuteronomy 28). Blessings were tied to obedience, and curses were tied to disobedience. This structure inherently invites a transactional mindset, where followers might obey God purely to avoid punishment or secure earthly prosperity. Even so, the Prophets constantly condemned this when it devolved into empty ritual devoid of inward transformation or justice.

The New Testament redefines righteousness as a free gift received by faith, not a wage earned by performance.

In 1 John 4:19, the text states, "We love because he first loved us." This frames righteousness as a relational response of gratitude rather than a calculated transaction to secure God's favor. In Matthew 6, Jesus warns against transactional piety, specifically criticizing those who pray, fast, or give alms to be seen and praised by others. He calls for hidden, "disinterested" acts of righteousness done solely for the Father who sees in secret.

12/07/2026

Hebrews 10:25 is more than a reminder to attend church. It is God's call to live in a Christian community, encourage one another, and remain steadfast in faith.

In a world that celebrates isolation and self-sufficiency, God reminds us that spiritual growth happens in fellowship. Your presence in the house of God can strengthen someone's faith, and someone else's encouragement may be exactly what you need.

Don't withdraw. Don't give up. Stay connected, stay encouraged, and keep growing together as the Body of Christ.

🎥 Watch this short message and be encouraged. If it blesses you, like, share, and tag someone who needs this reminder today.

📖 Scripture: Hebrews 10:25

11/07/2026

IS GRACE A LICENSE TO SIN? HYPERGRACE VS ANTINOMIANISM

Eternal salvation (pt 2)

In our previous post, we we looked at what scripture defines as eternal salvation—not just any label that certain men throw about loosely

Jesus saves to the utmost, and where sin abounds, grace abounds much more (Rom 5:20)

Paul anticipated the very objection many raise today. In Romans 6:1, he asks rhetorically, "Are we to continue in sin that grace may abound?" His answer is immediate and forceful: "By no means!"

Paul does not answer the objection by qualifying grace or adding conditions to salvation. Instead, he appeals to identity: the believer has died to sin and been raised to newness of life (Romans 6:4). The question is not "how much can I get away with?" but "who have I become?"

This is the crucial differece that resolves the conflict.

Antinomianism assumes that behavior is restrained only by fear of losing salvation. But Paul's theology moves the battle for holiness from a courtroom (where you fear the puninshment) to a family (where you inherit a nature).

Grace does not remove the moral law's value as a description of righteousness—it removes the law's power to condemn those who are in Christ (Romans 8:1).

Grace is a Teacher, Not Permission Slip - Titus 2:11–12 offers perhaps the clearest biblical answer to antinomianism: "For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives."

The word translated as "training" (paideuousa) is the same root-word used for disciplined child-rearing and education. Grace, rightly understood, is not passive permission—it is an active, formative force. It does not merely forgive the past; it disciples the present.

James and Jude both confront false professions of faith that produce no fruit. James 2:17 states that "faith by itself, if it does not have works, is dead." Jude 4 warns explicitly against those who "pervert the grace of our God into sensuality." Neither passage contradicts salvation by grace through faith — they clarify what grace actually does in a genuinely regenerated life. True eternal security does not produce indifference to sin; it produces gratitude that expresses itself in obedience (1 John 5:3).

Holding the Scriptures Rightly
Proper scriptural position is neither legalism (salvation maintained by works) nor antinomianism (salvation as indifferent to works), but what might be called grace-driven transformation: salvation freely given, security eternally guaranteed, and sanctification the fruit—not the root—of that assurance.

Paul says it plainly in Ephesians 2:10: we are saved by grace but created in Christ Jesus "for good works, which God prepared beforehand, that we should walk in them. "Good works are not the payment for salvation; they are its evidence and its purpose.

If you are in Christ, your salvation is not fragile — it was never held together by your own strength to begin with. But that security is not an invitation to sin; it is the very soil in which a transformed life grows. Grace does not lower God's standard. It gives us a new heart that increasingly loves it.

"For sin will have no dominion over you, since you are not under law but under grace." — Romans 6:14

09/07/2026

SAVED FOREVER, NOT LICENSED TO SIN

Eternal Salvation (1)

There are two holes on either side of the road of grace. On one side is legalism — the belief that our standing with God must be maintained by our performance. On the other hand, there is antinomianism—the belief that, because we are saved by grace, how we live no longer matters. Scripture rejects both. Sadly, a lot of teachers confuse Hypergrace with antinomianism.

The doctrine of eternal salvation is not a license for lawlessness; it is the very foundation from which a transformed life becomes possible.

Eternal salvation does not rest on human faithfulness but on the finished work of Christ and the character of God who cannot lie (Titus 1:2). Paul is emphatic in Ephesians 2:8–9: "For by grace you have been saved through faith, and this is not your own doing; it is the gift of God, not a result of works, so that no one may boast." The Greek verb behind "saved" (sesōsmenoi) is a perfect passive participle—denoting a completed action with continuing results. Salvation is not an ongoing achievement but a settled reality.

Jesus reinforces this in John 10:28–29: His sheep "will never perish," and no one can "sn**ch them out of the Father's hand." The double negative construction in Greek (οὐ μὴ, ou mē) is the strongest form of negation available in the language—an emphatic, absolute assurance.

Romans 8:38–39 extends this further: nothing in all creation can separate the believer from the love of God in Christ Jesus. This is the bedrock of eternal security — not a doctrine invented to comfort the careless, but a declaration of God's covenant faithfulness.

But The Quick Church, are we to continue in sin that grace may abound?

Well, the 2nd part of this teaching will do justice to the teaching

Kindly follow The Quick Church to follow us on this theological exposition.

Like, Follow, Share, and Comment—Questions and opposing views are welcome so long as your language is gracious.

08/07/2026

Thanksgiving is more than saying "thank you"—it is a powerful expression of faith that acknowledges God as your Source. Throughout Scripture, gratitude often comes before increase, provision, and divine breakthroughs. When you choose thanksgiving even before the answer comes, you demonstrate trust in God's faithfulness.

Watch this short message

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03/07/2026

In Acts 10, we see the official opening of the gospel to the Gentiles without requiring them to become Jews first. This is the fulfillment of the promise to Abraham in Genesis 12: "through you, ALL THE NATIONS of the earth shall be blessed."

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