Grace Havens Bible Institute

30/01/2026

7 PM TODAY

For Benue Pastors & Church leaders. It's going to be liberating. Mark the date.

29/01/2026

London Bible Academy is inviting you to a scheduled Zoom meeting.

Topic: Benue Church Leaders Master Class
Date: Jan 30, 2026

Time:18:00 London (7 pm Nigeria)
Every day, until Jan 31, 2026, 2 occurrence(s)

Join Zoom Meeting
https://us06web.zoom.us/j/85105293553?pwd=ObXDIai4svKmCgjyY7NZCIwaab8K6U.1

Meeting ID: 851 0529 3553
Passcode: 783524

11/01/2026

The Dangers of Compromising Truth for Numbers

Key Verse:

2 Timothy 4:2-4 – “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.

In a world that often values numbers, popularity, and pleasing people over truth, it is easy for preachers to be tempted to water down their message to keep their congregation happy. However, the true calling of a preacher is to proclaim God’s truth, regardless of the consequences. This lesson explores the dangers of compromising truth for the sake of maintaining a large following and why preachers must remain faithful to God’s Word above all else.

What Happens When Preachers Fear Losing People?

1. Compromise on Truth:
• Preachers who fear losing their congregation may begin to compromise the message they preach. They may avoid difficult truths or soft-pedal issues like sin, judgment, repentance, and holiness in order to keep the peace and avoid confrontation.
• 2 Timothy 4:3 warns us that people will turn away from sound doctrine, seeking out teachers who tell them what they want to hear. This trend is nothing new. Even in Paul’s day, there were preachers who sought to please their listeners rather than faithfully preach the Word of God.

2. Focusing on Numbers Instead of Spiritual Growth:
• There is often a temptation to gauge success by the number of people in the pews, rather than the spiritual maturity of those individuals. But true success in preaching is not about crowd size; it’s about faithfulness to God’s Word and the transformation it brings to lives.
• In Luke 16:10, Jesus says, “He that is faithful in that which is least is faithful also in much.” A preacher who remains faithful to God’s truth, even when it leads to smaller numbers, is ultimately being faithful to the mission God has given them.

3. People-Pleasing:
• Galatians 1:10 makes it clear that if a preacher’s goal is to please people, they are not truly serving Christ: “For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.”
• A preacher who compromises truth to please people is not fulfilling their calling to be a servant of Christ. Preachers are called to serve God first and foremost, speaking His truth, regardless of how it may be received.

The Importance of Preaching Truth
1. Truth Leads to Freedom:
• John 8:32 says, “And ye shall know the truth, and the truth shall make you free.” Truth is the only thing that sets people free. It’s the gospel of Jesus Christ that transforms lives, not a watered-down version of the message that avoids difficult topics.
• When preachers fear losing people, they deny their listeners the chance to hear the life-changing power of the full gospel. We need the truth to grow, be convicted, and to experience true freedom in Christ.
2. God’s Word is Eternal:
• The message of the gospel and the Word of God are not subject to changing cultural trends or preferences. Isaiah 40:8 reminds us, “The grass withereth, the flower fadeth: but the word of our God shall stand forever.”
• Preachers who compromise the truth in fear of losing their congregation are missing the opportunity to deliver a message that transcends time, culture, and circumstance. The truth of God’s Word stands firm, and it is the preacher’s role to proclaim it faithfully.
3. The Responsibility of Preachers:
• James 3:1 reminds us, “My brethren, be not many masters, knowing that we shall receive the greater condemnation.” Preachers will be held accountable for how they handle God’s Word. Faithfulness to the truth is not optional; it is a responsibility. A preacher must preach the Word, in season and out of season, without fear of how it will be received.
• Acts 20:27 says, “For I have not shunned to declare unto you all the counsel of God.” A preacher is called to declare all of God’s counsel—the parts that are comforting and the parts that are convicting.

The Consequences of Compromising Truth


1. Loss of Authentic Transformation:
• When preachers compromise on truth, they rob their congregations of true spiritual growth and transformation. Without the full counsel of God, people will remain spiritually immature, missing the healing and conviction that only the full gospel can provide.
• Hebrews 4:12 teaches us that the Word of God is living and powerful, sharper than any two-edged sword. It cuts through the falsehoods of this world and convicts the heart of sin. Preaching only half-truths denies people the opportunity for the Word of God to do its transformative work.


2. Spiritual Decline in the Church:
• A church that refuses to preach the full truth will inevitably experience spiritual decline. 1 Timothy 4:1 warns that in the last days, some will “depart from the faith, giving heed to seducing spirits and doctrines of devils.”
• If preachers fear losing people, they may inadvertently allow false teachings and distractions to creep into the church, leading people away from Christ. The church must remain anchored in biblical truth, not in the shifting opinions of the culture.


3. Lack of Bold Witnessing:
• If preachers fail to preach the truth, they fail to equip their congregation to be bold witnesses for Christ. Matthew 28:19-20 commands us to go into all the world and make disciples. This mission requires boldness and truth—two things that cannot be sacrificed for the sake of numbers.

What Should Preachers Do?
1. Preach the Word Faithfully:
• Preachers must stay committed to God’s Word, even when it’s difficult or unpopular. They must have the courage to preach the whole gospel, not just the parts that are easy to hear.
2. Rely on God’s Approval, Not Man’s:
• 2 Timothy 4:1-2 urges us to preach with urgency, whether it is convenient or not, knowing that we are accountable to God, not to man. Galatians 1:10 makes it clear: our goal should be to please God, not people.
3. Trust God with the Results:
• Ultimately, a preacher’s responsibility is to sow the seed of God’s Word. 1 Corinthians 3:6-7 says, “I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.” Preachers must trust that God will take care of the results and not be afraid to speak the truth, even if it means losing numbers.

Conclusion:

When preachers fear losing people, they compromise the very message that has the power to transform lives. Faithfulness to the truth is not just important—it is essential. The church needs preachers who will boldly proclaim God’s Word, in season and out of season, without fear of popularity or rejection. The truth of the gospel is what sets people free, and it is the responsibility of preachers to proclaim it with courage, clarity, and conviction.

Application Question:
• How can you, as a believer, encourage preachers to remain faithful to God’s Word, no matter the pressures of the culture or the church? What is your role in supporting truth in the church?



Back to the Scriptures

05/01/2026

For Benue Pastors & Church leaders. It's going to be liberating. Mark the date.

10/12/2025

09/12/2025

CHAFER AND EVIDENCE OF SALVATION

Lewis Sperry Chafer, the founder and first president of Dallas Theological Seminary and a pivotal figure in American dispensational theology, had a distinct and nuanced view on the assurance of salvation. His teaching on primary and secondary evidences is central to his soteriology (doctrine of salvation) and pastoral approach to assurance.

Here’s an expatiation on Chafer's view:

Theological Context

Chafer was a staunch defender of sola fide (faith alone) and the eternal security of the believer. He vehemently opposed any teaching that made salvation or its assurance dependent on human works, emotional experiences, or progressive sanctification. For him, salvation was a once-for-all, irrevocable divine transaction based solely on faith in Christ's finished work.

Within this framework, the question arises: "How can a person know for sure they are saved?" Chafer's answer is structured around two levels of evidence.

1. Primary Evidence: The Believer's Present Faith in Christ

This is the only infallible, objective, and sufficient ground for assurance.

· Nature: It is direct and immediate. The believer looks not inward at their own performance or feelings, but outward and backward to the historical fact of Christ's death and resurrection, and the promise of God's Word.
· Basis: The clear promises of Scripture (e.g., John 3:16, 5:24; Acts 16:31; Ephesians 2:8-9). If one has truly believed (trusted, relied upon) Christ as Savior, the transaction is complete. God's faithfulness to His promise guarantees the result.
· Chafer's Emphasis: Assurance is of the essence of saving faith. To doubt one's salvation, when one has truly believed the gospel, is to doubt the trustworthiness of God Himself. The primary evidence is the fact that you have believed the gospel as stated in the Bible. You don't need to search for anything else.
· Analogy: It's like possessing a signed, legally binding contract (the New Covenant, signed in Christ's blood). Your assurance is based on the validity of the contract and the integrity of the Signatory, not on your subsequent feelings about the contract.

2. Secondary Evidences: The Life Transformation Wrought by the Indwelling Spirit

These are the subjective, observable fruits that normally follow genuine salvation. They are important but must be kept in their proper, secondary place.

· Nature: They are indirect, progressive, and observable. They are the effects of salvation, not its cause or final proof.
· Basis: The work of the Holy Spirit in the life of a genuine believer, producing change (2 Cor. 5:17; Gal. 5:22-23). Chafer would include things like:
· A new, inward witness of the Spirit (Rom. 8:16).
· A growing love for God and His Word.
· A desire for fellowship with other believers.
· A conviction about sin and a desire for holiness.
· The capacity to understand spiritual truth (1 Cor. 2:12-14).
· Chafer's Caution: These are "secondary" for a critical reason: They are not always uniformly present, constant, or easily interpreted.
· A genuine believer may, due to carnality, ignorance, or discouragement, exhibit very few of these fruits for a season. If assurance were based on these, they would be plunged into doubt and despair.
· An impostor or deceived person may, for a time, mimic some of these behaviors (moral reform, religious activity, emotional experiences) without ever having exercised saving faith.
· Purpose of Secondary Evidences: Their main role is confirmatory and comforting. For a believer resting on the primary evidence (God's promise), the presence of these fruits provides joyful confirmation and encourages growth. Their persistent, long-term absence, however, could be a red flag prompting a person to examine whether they ever truly believed the gospel in the first place (2 Cor. 13:5).

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Pastoral Implications and Chafer's Motivations

1. Protects the Gospel of Grace: By making the primary evidence objective faith in Christ alone, Chafer walls off any works-based or experience-based system. You are not saved by your fruits, and you are not assured by your fruits. You are saved and assured by Christ.
2. Provides Stable Assurance: A believer's assurance is anchored in the unchanging character of God and His Word, not in the fluctuating tides of their own spiritual performance or emotions. This gives "rest for the soul."
3. Diagnoses Spiritual Problems: When a professing Christian lives in persistent, unrepentant sin with no concern for God, the problem is not a lack of secondary evidences. The biblical exhortation is not "try harder to produce fruit to prove you're saved." Instead, it is to "examine yourselves, to see whether you are in the faith" (2 Cor. 13:5)—that is, to return to the primary issue: Have you ever genuinely placed your faith in Christ alone?
4. Distinguishes Salvation from Discipleship: This dichotomy is key to Chafer's dispensational thought. Salvation is a free gift received by faith, resulting in eternal life. Discipleship (the Christian life) is a costly path of submission and obedience where rewards can be won or lost. Secondary evidences belong more to the realm of discipleship and are the expected result of walking in the Spirit.

Critique and Balance

Some theologians (particularly from more Reformed or covenant traditions) have criticized Chafer's view as potentially creating a dichotomy that is too sharp, or for allowing for the possibility of a "carnal Christian" who shows no transformation. They argue that while faith alone saves, the faith that saves is never alone—it will, inevitably, produce some fruit (James 2).

Chafer would agree that true faith should and normally will produce fruit, but he fiercely guards against making the assurance of salvation contingent upon the degree of that fruit. For him, the proper order is always: Believe the Promise (Primary Evidence) → Rest in Assurance → Then, out of gratitude and the Spirit's power, produce fruit (Secondary Evidences).

In summary, for Lewis Sperry Chafer:

· Primary Evidence = Your present reliance on the biblical promise of salvation through Christ's work. This is the ground of assurance.
· Secondary Evidences = The internal and external changes the Holy Spirit produces in your life. These are the confirmations of assurance, but never its foundation.

This teaching was foundational to his ministry and remains a hallmark of the dispensational, grace-oriented theology he helped systematize.

08/12/2025

Dr. Tayo Arikawe explains Contextual and Rhetorical use of the Old Testament Scriptures by New Testament inspired writers.

01/12/2025

THE UNPOPULAR TRUTH:

Why Africa’s Church Must Rediscover the Bible for Itself

In Nigeria, as in much of Africa, Christianity is vibrant, growing, and visibly influential. Our churches are full, our programmes are large, and our voices are loud in the public square. Yet, beneath this thriving surface, a crucial question persists: is the foundation of our widespread belief as solid as the Scriptures demand, or have we, perhaps unintentionally, inherited theological frameworks without rigorous personal examination?

I write as one among a small minority of pastors here who hold to what is often called “Free Grace” theology—a perspective that emphasizes salvation by grace alone through faith alone in Christ alone, distinct from the blending of faith and works that subtly marks many mainstream teachings. By some estimates, we may not even be 5% of the pulpit voice. In our democratic and communal context, where the majority often equates to credibility, this minority status attracts suspicion. But history and Scripture repeatedly remind us that spiritual truth is never determined by a vote. The majority of the religious establishment rejected the prophets, opposed Jesus, and missed the Reformation for centuries.

Today, the theological landscape shaping millions of African believers is overwhelmingly curated by traditions from elsewhere. Our books, commentaries, popular Bible translations, and even the most-watched Christian media are largely products of Calvinist, Arminian, Word of Faith, and Catholic traditions from the West and beyond. There is immense value in global Christian fellowship, but a problem arises when we become mere echo chambers—when African pastors and believers simply parrot the teachings of their Western mentors, theological sponsors, or the latest charismatic guru without returning to the Scriptures as the final authority.

The result is a subtle theological colonialism, where we defend with fervour doctrines we have not independently and objectively traced through the Bible for ourselves. A student is not greater than his teacher, but a faithful student must verify all teaching against the ultimate Textbook. The Dark Ages lasted a millennium, but that duration did not sanctify the errors of that era. Truth is timeless, not determined by the length of its tradition.

There is an urgent need for a new reformation of the heart in the African church. This is not about starting a new denomination or fostering division. It is about a passionate, collective return to the Bible under the mentorship of the Holy Spirit. As Dr. Andy Wood has declared, “The Reformation continues.” For us in Africa, this continuation must involve a deliberate, prayerful reevaluation of what we believe and why we believe it.

Central to this is our method of interpretation. How do we read the Bible? Do we see it as a unified yet differentiated story of God’s plan through the ages? This is where dispensational hermeneutics—a historical-grammatical approach that recognises distinctions in God’s administration of His promises—becomes vital. It is the bedrock of a clear understanding of grace, preventing the confusion between law and gospel, Israel and the Church, and earthly promises versus eternal salvation. It is astonishing that many of our theological seminaries and Bible schools in Africa pay scant attention to this method of study, thereby perpetuating a blurred gospel that burdens believers with unintended yoke.

The call, therefore, is threefold:

1. To Believers: Begin a personal and humble journey of studying the Bible, book by book, asking the Holy Spirit for illumination. Question the sources of your beliefs. Are they from Scripture, or from a beloved preacher’s commentary on Scripture?
2. To Pastors and Teachers: Have the courage to step out of the echo chamber. Examine the Scriptures daily to see if what you preach—and what you have been taught—holds true (Acts 17:11). The goal is not novelty, but fidelity to the text, even if it places you in a minority.
3. To Seminaries and Bible Schools: Embrace and teach robust hermeneutics. Introduce students to dispensational interpretation not as a sidelined view, but as a serious, Scripture-honouring framework that can equip pastors to rightly divide the Word of Truth (2 Timothy 2:15) and proclaim a clear, liberating gospel of free grace.

We are not called to be popular; we are called to be faithful. The African church stands at a pivotal moment. We have the numbers, the energy, and the opportunity. Now, we must cultivate the doctrinal depth and independence that comes from making the Bible our primary and final authority. Let us drink deeply, not only from the streams of tradition, but directly from the wellspring of Scripture itself. Our spiritual vitality and legacy depend on it.

Yinnkah Durojaiye,
Otukpo, Benue,
Nigeria.