The Quick Church, Lagos (2026)

15/03/2026

GOSPEL ESSENTIALS

As was said in the last post, The word gospel means “good news,” which is the message of forgiveness for sin through the atoning work of Jesus Christ. It is essentially God’s rescue plan of redemption for those who will trust in His divine Son in order to be reconciled to a just and holy God. The essential content of this saving message is clearly laid out for us in the Bible.

In First Corinthians, Paul lays out the content of the gospel message, “Now, brothers and sisters, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand. By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain. For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures” (1 Corinthians 15:1–4).

In this passage, we see three essential elements of the gospel message. First, the phrase “died for our sins” is very important. As Romans 3:23 tells us, “For all have sinned and fall short of the glory of God.” The reality of sin needs to be acknowledged by all who approach the throne of God for salvation. A sinner must acknowledge the hopelessness of his guilt before God in order for forgiveness to take place, and he must understand that the “wages of sin is death” (Romans 6:23). Without this foundational truth, no gospel presentation is complete.

Second, the person and work of Christ are indispensable components of the gospel. Jesus is both God (Colossians 2:9) and man (John 1:14). Jesus lived the sinless life that we could never live (1 Peter 2:22), and, because of that, He is the only one who could die a substitutionary death for the sinner. Sin against an infinite God requires an infinite sacrifice. Therefore, either man, who is finite, must pay the penalty for an infinite length of time in hell, or the infinite Christ must pay for it once. Jesus went to the cross to pay the debt we owe to God for our sin, and those who are covered by His sacrifice will inherit the kingdom of God as children of the King (John 1:12).

Third, the resurrection of Christ is an essential element of the gospel. The resurrection is the proof of the power of God. Only He who created life can resurrect it after death, only He can reverse the hideousness that is death itself, and only He can remove the sting that is death and the victory that is the grave’s (1 Corinthians 15:54–55). Further, unlike all other religions, Christianity alone possesses a Founder who transcends death and who promises that His followers will do the same. All other religions were founded by men and prophets whose end was the grave.

Finally, Christ offers His salvation as a free gift (Romans 5:15; 6:23), that can only be received by faith, apart from any works or merit on our part (Ephesians 2:8–9). As the apostle Paul tells us, the gospel is “the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile” (Romans 1:16). Paul also tells us, “If you declare with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved” (Romans 10:9).

These, then, are the essential elements of the gospel: the sin of all men, the death of Christ on the cross to pay for those sins, the resurrection of Christ to provide life everlasting for those who follow Him, and the offer of the free gift of salvation to all.

03/03/2026

THE GOSPEL

The word gospel literally means “good news”. In Greek, it is the word euaggelion, from which we get our English words evangelist, evangel, and evangelical.

The gospel is the good news concerning Christ and the way of salvation.

The key to understanding the gospel is to know why it’s good news. To do that, we must start with the bad news. The Old Testament Law was given to Israel during the time of Moses (Deuteronomy 5:1). The Law can be thought of as a measuring stick, and sin is anything that falls short of “perfect” according to that standard. The righteous requirement of the Law is so stringent that no human being could possibly follow it perfectly, in letter or in spirit. Despite our “goodness” or “badness” relative to each other, we are all in the same spiritual boat—we have sinned, and the punishment for sin is death, i.e. separation from God, the source of life (Romans 3:23).

In order for us to go to heaven, God’s dwelling place and the realm of life and light, sin must be somehow removed or paid for. The Law established the fact that cleansing from sin can only happen through the bloody sacrifice of an innocent life (Hebrews 9:22).

The gospel involves Jesus’ death on the cross as the sin offering to fulfil the Law’s righteous requirement (Romans 8:3–4; Hebrews 10:5–10). Under the Law, animal sacrifices were offered year after year as a reminder of sin and a symbol of the coming sacrifice of Christ (Hebrews 10:3–4). When Christ offered Himself at Calvary, that symbol became a reality for all who would believe (Hebrews 10:11–18). The work of atonement is finished now, and that’s good news.

The gospel also involves Jesus’ resurrection on the third day. “He was delivered over to death for our sins and was raised to life for our justification” (Romans 4:25). The fact that Jesus conquered sin and death (sin’s penalty) is good news, indeed. The fact that He offers to share that victory with us is the greatest news of all (John 14:19).

The elements of the gospel are clearly stated in 1 Corinthians 15:3–6, a key passage concerning the good news of God:

“For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Cephas, and then to the Twelve. After that, he appeared to more than five hundred of the brothers and sisters at the same time, most of whom are still living.”

Notice, first, that Paul “received” the gospel and then “passed it on”; this is a divine message, not a man-made invention. Second, the gospel is “of first importance.” Everywhere the apostles went, they preached the crucifixion and resurrection of Christ. Third, the message of the gospel is accompanied by proofs: Christ died for our sins (proved by His burial), and He rose again the third day (proved by the eyewitnesses). Fourth, all this was done “according to the Scriptures”; the theme of the whole Bible is the salvation of mankind through Christ. The Bible is the gospel.

“I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile” (Romans 1:16). The gospel is a bold message, and we are not ashamed of proclaiming it. It is a powerful message, because it is God’s good news. It is a saving message, the only thing that can truly reform the human heart. It is a universal message, for Jews and Gentiles both. And the gospel is received by faith; salvation is the gift of God (Ephesians 2:8–9).

The gospel is the good news that God loves the world enough to give His only Son to die for our sin (John 3:16). The gospel is good news because our salvation and eternal life and home in heaven are guaranteed through Christ (John 14:1–4). “He has given us new birth into a living hope through the resurrection of Jesus Christ from the dead, and into an inheritance that can never perish, spoil or fade. This inheritance is kept in heaven for you” (1 Peter 1:3–4).

The gospel is good news when we understand that we do not (and cannot) earn our salvation; the work of redemption and justification is complete, having been finished on the cross (John 19:30). Jesus is the propitiation for our sins (1 John 2:2). The gospel is the good news that we, who were once enemies of God, have been reconciled by the blood of Christ and adopted into the family of God (Romans 5:10; John 1:12). “See what great love the Father has lavished on us, that we should be called children of God! And that is what we are!” (1 John 3:1).

The gospel is the good news that “there is now no condemnation for those who are in Christ Jesus” (Romans 8:1).

To reject the gospel is to embrace the bad news. Condemnation before God is the result of a lack of faith in the Son of God, God’s only provision for salvation.

“For God did not send his Son into the world to condemn the world, but to save the world through him. Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son” (John 3:17–18). God has given a doomed world good news: the Gospel of Jesus Christ!

11/02/2026

The thief comes only to steal, kill, and destroy - An exegesis on John 10v10

John 10:10 records Jesus saying, “The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full.” This verse sets up a contrast between “the thief,” the destroyer; and Jesus, the life-giver.

Looking at the verse in context, we see that Jesus is presenting Himself as the Good Shepherd. He is essentially telling the Pharisees that He is Messiah, the same Lord that David called “my Shepherd” in Psalm 23:1.

Just prior to Jesus’ discussion of shepherds and sheep, He had healed a man born blind (John 9). The man was taken to the Pharisees, who investigated the healing but refused to acknowledge Jesus as the healer; in fact, they mocked the healed man for trusting Jesus. When Jesus heard what happened, He went to the previously blind man, revealed Himself as the Son of Man, and accepted the man’s worship of Him.

Then Jesus said, “For judgment I have come into this world, so that the blind will see and those who see will become blind” (John 9:39). Some Pharisees overheard this and, taking offense, asked, “What? Are we blind too?” (John 9:40). Jesus replied, “If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains. Very truly I tell you Pharisees, anyone who does not enter the sheep pen by the gate, but climbs in by some other way, is a thief and a robber. The one who enters by the gate is the shepherd of the sheep” (John 9:41—10:2).

Jesus continued talking about the gatekeeper and how the shepherd calls out his sheep. Sheep will only follow the shepherd whom they know (John 10:3–5). Jesus then interpreted His words: “Very truly I tell you, I am the gate for the sheep. All who have come before me are thieves and robbers, but the sheep have not listened to them. I am the gate; whoever enters through me will be saved. They will come in and go out, and find pasture. The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full” (John 10:7–10). With these words, Jesus declares that He is the only way to salvation and the fullness of life. But who is the thief? And what does it mean that the thief comes only to steal and kill and destroy?

The Greek word for “thief” used in John 10:10 means “one who steals” (see Matthew 6:19–20); figuratively, the same word is used to refer to false teachers. Anyone who claimed a way of salvation other than Jesus was “robbing” the people of truth. Just as a thief clambers over the wall of the sheepcote, bypassing the gate, false teachers attempt to bypass Jesus. Those who, like the Pharisees, put manmade requirements on people for salvation are false teachers who “steal” people’s ability to see the true means of salvation. The result of such thievery is death and destruction, as Jesus said the thief’s plan is to “kill and destroy.” It should be stated that the Law and the Prophets, though they came before Jesus, are not thieves and robbers. The Law and the Prophets did not offer another way of salvation but pointed forward to the one way of salvation (John 5:39).

False teachers are thieves who may claim to offer salvation, but their intentions are not good. Jesus had earlier told some unbelievers, “You belong to your father, the devil, and you want to carry out your father’s desires. He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies” (John 8:44). Ultimately, these false teachers/thieves are carrying out Satan’s intentions. Rather than bring life, they bring death. Rather than give, they steal. Rather than build up, they destroy.

Dealing with spiritual thieves is a serious matter. Twice, Paul told the Galatians that “if anybody is preaching to you a gospel other than what you accepted, let them be under God’s curse!” (Galatians 1:8–9). There is only one gospel, and that is the message of Jesus’ death and resurrection (1 Corinthians 15:3–5). Any other so-called gospel is to be rejected.

We are not free of false teachers today. Peter wrote, “There will be false teachers among you. They will secretly introduce destructive heresies, even denying the sovereign Lord who bought them—bringing swift destruction on themselves. Many will follow their depraved conduct and will bring the way of truth into disrepute. In their greed these teachers will exploit you with fabricated stories. Their condemnation has long been hanging over them, and their destruction has not been sleeping” (2 Peter 2:1–3).

Praise the Lord, God’s sheep are protected from the thief by their Shepherd. Jesus said, “I am the good shepherd. The good shepherd lays down his life for the sheep” (John 10:11). The sheep “follow him because they know his voice. But they will never follow a stranger; in fact, they will run away from him because they do not recognize a stranger’s voice” (John 10:4–5). It is by knowing truth, knowing God’s voice, that we defend against the deceptions of those who would seek to steal, kill, and destroy. Life is in Jesus and Him alone.

04/02/2026

MANSIONS IN HEAVEN?

What did Jesus mean when He said, “in my Father's house are many mansions (John 14:2)" ?

This teaching is part of what’s known as Jesus’ Farewell Discourse (John 14-17).

He’s in the Upper Room celebrating the Passover with the Twelve. They’re only hours away from his arrest, trial and ex*****on. The purpose of these last words is to prepare the disciples for his departure, and for the extreme time of trial that they too, will face. He tells them that very shortly He’ll leave them for a place to which they cannot com (13:33)

Jesus then gives this lovely picture of him going to his Father’s house in which there are many rooms, or, in the old KJV, many “mansions”. It’s a word today that conjures up images of large celestial estates.

The KJV word rendered as ‘mansion’ is mone, which most modern versions translate more accurately and prosaically as ‘place’. It simply means ‘room’ or ‘dwelling place’. And it only appears twice in the New Testament—both times in this chapter. The other occurrence is in v.23: “Anyone who loves me will obey my teaching. My Father will love them and we will come to them and make our home [our mone] with them”.

But it doesn’t stop there. The verbal form of the noun mone, is meno, which means to ‘room with’ or ‘stay with’. Most Bible versions render it, ‘remain’ or ‘abide’. The theme of abiding with Jesus in the room he prepares for us, which began in 14:2, then continues into chapter 15. It’s another instance where the insertion of a chapter break tends to obscure the flow of the passage. Here Jesus switches metaphors from a home to a vineyard.

Using an image rich in Old Testament associations (e.g. Isaiah 5) he encourages his disciples to “remain in me” and assures them that he will also remain in them (15:4). This is precisely what he’s promised from the beginning of the discourse: the mutual dwelling together of the Triune God and his people.

So, to what and when is Jesus referring in 14:2? We’ve readily assumed he’s referring to heaven. We’ve assumed he’s telling his disciples that, after he dies and rises again, he’ll go to heaven and while there, get a house ready for his people. Then at some time in the (distant) future, at what we call his ‘Second Coming’, he’ll take all his disciples to be with him in their new heavenly homes. But no.

The context of this verse is the coming of the Spirit (v16) to live in the disciples.
So, the only other reference to ‘place’/‘room’, in this farewell sermon, is where Jesus speaks about dwelling with his disciples now—in this new age, about to be inaugurated by his death, resurrection and the gift of the Spirit.

30/01/2026

An example of Exegsis

WHERE TWO OR THREE ARE GATHERED IN MY NAME

Matthew 18:20 is often used to justify a small prayer meeting or church service. The pastor might say something like “There are just a few of us here tonight, but we are glad that we don’t have to have a huge crowd for God to listen to us. After all, Jesus promises, ‘Where two or more are gathered in my name, I am there.’” This sounds comforting until it is properly checked in scripture and taken to its actual meaning.

One of the ways to properly interpret scripture is to check the verses before, and the verses after, to see what was being discussed or preached.

PICKING A VERSE IN ISOLATION WILL LEAD TO ERROR!

The discussion in Matthew 18v20 begins from Matthew 18v15-17.
Matthew 18:15–17 tells how to deal with sin in the church; it is a passage on what is commonly called “church discipline”: “If your brother or sister sins, go and point out their fault, just between the two of you. If they listen to you, you have won them over. But if they will not listen, take one or two others along, so that ‘every matter may be established by the testimony of two or three witnesses.’ If they still refuse to listen, tell it to the church; and if they refuse to listen even to the church, treat them as you would a pagan or a tax collector.”

Verse 18 then gives assurance that, when this process is followed, God is working in it: “Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.”

And then, verses 19–20 give a final assurance: “Again, truly I tell you that if two of you on earth agree about anything they ask for, it will be done for them by my Father in heaven. For where two or three gather in my name, there am I with them.”

The context of “where two or three are gathered together in my name” (Matthew 18:20, KJV) has to do with church discipline and the confrontation of the wayward sinner. In verse 16, the principle has been invoked of needing “two or three witnesses” in making an accusation (cf. Deuteronomy 19:15). The mention of “two or three” in verse 20 echoes that principle; the “two or three” are confronting sin in the church.

Jesus cites the Old Testament Law that said an accusation from a single individual is insufficient to bring action in a criminal case. However, two or three witnesses who agree are sufficient to establish a matter. The law in Deuteronomy regulated a human court. Jesus applies this to the “heavenly court.” When the erring brother or sister in the church is confronted by “two or three witnesses” and refuses to repent, these witnesses bring the matter before the church. Jesus assures us that, when this happens, it is not just the witnesses who are bringing action against the wrongdoer, but He is there with them. Church discipline is sanctioned by both the Father and the Son. This is important because we live in an age when it is not fashionable to confront or “judge” anyone’s lifestyle as sinful. Those who do step forward to call out sin in the church can take heart in the fact that they are not acting alone; Christ is with them in the endeavor.

The two or three who gather in Jesus’ name are not coming together in a prayer meeting or a worship service but in a matter of church discipline. The two or three witnesses have confronted the sinner in a spirit of humility ( Galatians 6:1), and the sinner has not repented. So the two or three take the matter to the Lord in prayer and then confidently move forward with the process outlined in Scripture, knowing that they are not being bullies or busybodies, for God endorses their efforts—Jesus is “with them.”

26/01/2026

Hermeneutics : Exegesis vs Eisegesis

In our last post, we defined hermeneutics and exegesis. We looked at the factors to be considered for proper exegesis.

There is something called EISEGESIS.

Eisegesis means interpreting a passage in the Bible according to one’s preconceived ideas. It’s subjective and can cloud the meaning of verses that ought to be quite straightforward. And this doesn't allow us receive the truth of scripture

The hermeneutic process asks and answers four questions:

- What does the passage say?
- What does the passage mean?
- How do I know that’s what it really means? (Do other Scriptures confirm this meaning?)
- What is the genre of this passage? (History? Poetic? Doctrinal teaching?)
- How was the passage understood by those who read it when it was first written?
- Was the human author, under the Spirit’s inspiration, teaching? Was he correcting false teachings? Was he dealing with moral issues? Was he revealing essential truths about God’s character? Salvation? Sanctification?

We must consider the author’s specific words and how he constructed sentences. How does he build up an understanding of an important doctrine by approaching it in different ways? How does this passage compare to other similar passages?
Why is this important? How do I apply it?

Hermeneutics considers the grammatical (syntax) , historical, cultural.

The Bible is to be interpreted literally except there is obvious use of symbolism, metaphors, and figure of speech.

We must remember that interpreting Scripture is not merely an academic exercise. We must apply what we read to our lives, morality, and understanding of who God is and who we are. We must do the things it tells us to do. We need to consider the whole counsel of God. If we hang everything on one verse (that might be taken out of context), we’re ignoring all the other things the Bible has to say about the topic. We’re not getting the whole picture. And that might lead us down a path of misplaced priorities and eventually disillusionment when God doesn’t do what we think He’s supposed to do.

22/01/2026

HERMENEUTICS AND EXEGESIS

“. . . our beloved brother Paul also wrote you with the wisdom God gave him... Some parts of his letters are hard to understand, which ignorant and unstable people distort, as they do the rest of the Scriptures, to their own destruction.” (2 Peter 3:15-16).

An Apostle said many things apostle Paul preached were wrong. Why would someone who calls himself an apostle question Paul's teachings?

Peter said it - Ignorance and instability.

Notice that Peter commends Paul’s writings, admits they might be hard to understand, yet calls them “the Scriptures.”

If we don’t spend quality time studying the Scriptures, we won’t know who God is or how He expects us to live.

Five different people can read the same verse and have five interpretations of what that verse means. And this is Bad. It all boils down to two things: exegesis and hermeneutics.

Hermeneutics means the science of interpreting the Bible - the principles or rules we use to analyze and understand a passage of Scripture.

Exegesis means how we interpret a specific text in the Bible. It literally means “drawing out.” Exegesis means applying the principles of hermeneutics to certain verses or chapters to draw out the correct meaning and application.

Exegesis considers several factors. For instance, who was the human author of that passage, who was he writing to, and what was going on? Now, of course, we know all Scripture is inspired or God-breathed. However, the Holy Spirit inspired those human writers to address certain doctrines, questions, issues, and problems. So, we need to understand what the background was. We need to know what the human writer meant and the context when writing it.

19/01/2026

UNDERSTANDING SCRIPTURE (3) - The need for context

First, we remind ourselves of the meaning of hermeneutics. The word “hermeneutics” is derived from the Greek word hermeneuō which means to translate or interpret or to bring someone to an understanding of something.

Biblical hermeneutics is the science and art of interpreting the Bible. By means of various principles, it seeks to discover the precise meaning.

“They read from the book, from the Law of God, clearly, and they gave the sense, so that the people understood the reading.”―Nehemiah 8:8.

On the road to Emmaus Jesus said:

“O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?” And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.―Luke 24:25-27.

A sound and trustworthy interpretation of the Scripture…is the root and basis of all revealed theology.

The world of the Bible is widely separated in its culture and customs from our world today. Therefore, there is the need to bridge that gap. There is a wide range of literary genres found in the Bible (e.g., poetry, prophecy, parables and so on) and there are ancient figures of speech, and this makes hermeneutics necessary for biblical interpretation. We all bring our own theological baggage to the task of interpretation, but hermeneutics is meant to be impartial and objective not biased and subjective. This is the problem with some approaches to interpretation, which are agenda-driven ~ such as, Liberation, Feminist, and Black theologies.

Careful hermeneutics will keep people from drifting into heresy or falling prey to different heresies based on various agendas.

Therefore, a sound hermeneutic is critical, especially a clear understanding of the differences which exist between the Old and New Covenants. This will help us to avoid making wrong deductions. Making wrong deductions from the Old Testament is a common mistake. Throughout church history, it has led to all sorts of abuses and atrocities.

08/01/2026

UNDERSTANDING SCRIPTURE (2) - BIBLICAL HERMENEUTICS

LAWS OF BIBLE INTERPRETATION

In our last post, we looked at the "difficulty" of understanding scripture. The question of Phillip to the Ethiopian eu**ch faces us again - do you understand what you read?

Biblical hermeneutics is the study of the principles and methods of interpreting the text of the Bible. 2nd Timothy 2:15 commands believers to be involved in hermeneutics: “Do your best to present yourself to God as one approved, a worker who . . . correctly handles the word of truth.”

The purpose of biblical hermeneutics is to help us to know how to properly interpret, understand, and apply the Bible.

1)The most important law of biblical hermeneutics is that the Bible should be interpreted literally. We are to understand the Bible in its normal or plain meaning, unless the passage is obviously intended to be symbolic or if figures of speech are employed. The Bible says what it means and means what it says. For example, when Jesus speaks of having fed “the five thousand” in Mark 8:19, the law of hermeneutics says we should understand five thousand literally—there was a crowd of hungry people that numbered five thousand who were fed with real bread and fish by a miracle-working Savior. Any attempt to “spiritualize” the number or to deny a literal miracle is to do injustice to the text and ignore the purpose of language, which is to communicate. Some interpreters make the mistake of trying to read between the lines of Scripture to come up with "deeper" meanings that are not truly in the text, as if every passage has a hidden spiritual truth that we should seek.

Biblical hermeneutics keeps us faithful to the intended meaning of Scripture and away from allegorizing Bible verses that should be understood literally.

2) A second crucial law of biblical hermeneutics is that passages must be interpreted historically, grammatically, and contextually. Interpreting a passage historically means we must seek to understand the culture, background, and situation that prompted the text. For example, in order to fully understand Jonah’s flight in Jonah 1:1–3, we should research the history of the Assyrians as related to Israel.

Interpreting a passage grammatically requires one to follow the rules of grammar and recognize the nuances of Hebrew and Greek. For example, when Paul writes of “our great God and Savior, Jesus Christ” in Titus 2:13, the rules of grammar state that God and Savior are parallel TERMS —in other words, Paul clearly calls Jesus “our great God.”

Interpreting a passage contextually involves considering the context of a verse or passage when trying to determine the meaning. The context includes the verses immediately preceding and following, the chapter, the book, and, most broadly, the entire Bible. For example, many puzzling statements in Ecclesiastes become clearer when kept in context—the book of Ecclesiastes is written from the earthly perspective “under the sun” (Ecclesiastes 1:3). In fact, the phrase under the sun is repeated about thirty times in the book, establishing the context for all that is “vanity” in this world.

3) A third law of biblical hermeneutics is that Scripture is always the best interpreter of Scripture. For this reason, we always compare Scripture with Scripture when trying to determine the meaning of a passage. For example, Isaiah’s condemnation of Judah’s desire to seek Egypt’s help and their reliance on a strong cavalry (Isaiah 31:1) was motivated, in part, by God’s explicit command that His people not go to Egypt to seek horses (Deuteronomy 17:16).

Some people avoid studying biblical hermeneutics because they mistakenly believe it will limit their ability to learn new truths from God’s Word or stifle the Holy Spirit’s illumination of Scripture. But their fears are unfounded. Biblical hermeneutics is all about finding the correct interpretation of the inspired text. The purpose of biblical hermeneutics is to protect us from misapplying Scripture or allowing bias to color our understanding of truth. God’s Word is truth (John 17:17).

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