Loving Jesus More Than Everything

“We love because He first loved us.” (1 John 4:19).

            Almost two months ago I wrote an article entitled “Loving Jesus More Than Life” (September 28, 2020). This is a follow up to that piece and addresses the trap that is easy for Christians to fall into of loving “good spiritual” things above Jesus.

Now you may be asking, what do I mean when I say loving good spiritual things is a trap to be avoided? A few examples would be, a preacher who loves preaching more than they do Jesus, a Christian who loves their denomination, doctrines, and/or ministry more than Christ, and a believer loving good works/deeds above Jesus. What each of these examples shares in common is that the individuals love doing what they are doing more than Jesus. Their satisfaction is in their works.

Think about it! We frequently hear of people proclaiming their theological positions louder than they do Christ. Others consistently preach about their accomplishments thus effectively removing Christ from the centre of the message replacing Him with shallow sermons about self-actualisation. Now we have believers claiming to follow Jesus and all they really want is what they believe He can do for them. Oh! Too frequently we hear Christians inviting people to “my church” or “our church” and Jesus is found nowhere in their invitation. The hook normally is, “Our pastor is the coolest” or “our praise and worship is lit” and I have no clue what that means.  

Today Christians are quick to speak about experiences and feelings, “If you follow Jesus, He will do this for you… come to God and you will experience His power… in our church you will feel the presence of God…” The experience and feeling is what we love and follow more fervently than Christ. In Africa it is not uncommon to hear of people going to mountains to pray for days on end in the name of seeking God. Unfortunately many have been driven by desperation and/or delusion and are really seeking what they want from God and not God. Why do many believe Jesus is not enough?

We love God because He first loved us. That is what the Scripture says. It lays bare the reason for our love and the object of our love. What the text is not saying is that we love God with the same degree of purity, intensity, and perfection of love that He has loved us with. In our imperfect human state, it is not possible that our love for God would be perfect. But because of God’s grace, He enables us to love Him and grow in our love towards Him. When we say we love God, it means that He and He alone is the One who our affections, mind, and whole being prizes above ministry, denomination, and experiences. When we love these above God we contradict the Bible and defy what it means to love Jesus. How easy it is for us to love ministry, denominations, ministries, doctrinal debates, theological positions, and hanging out with other believers more than we love Jesus.

In Colossians 3:1, we are invited to, “…seek the things above, where Christ is, seated at the right hand of God…” Another way of articulating it is to say, love Jesus more than everything.

– Kennedy Mpezeni

Complementarianism & Egalitarianism: Which Is Biblical?

Today’s global culture continues to blur the lines between the roles of male and female in marriage, the Church, and in society at large. Roles and functions continue to be redefined clearly suggesting that there is a drive to eliminate the complementary distinctions that exist between male and female.

Many well-intentioned men and women of upstanding Christian character ascribe to an egalitarian interpretation of Scripture. The real question before us is not their character but “What does the Bible say?”

Egalitarianism is a term coined by “Biblical Feminists” in the 1970s and 1980s meaning role interchangeability, equality in authority, and responsibilities between genders. The most dominant texts used by egalitarians are Galatians 3:28, “For there is neither Jew nor Greek, there is neither slave nor free, there is no male nor female, for you are all one in Christ.” and Ephesians 5:21, “submitting to one another out of reverence for Christ.” It can be adequately argued that an egalitarian position is one driven by secular culture, which then influences biblical interpretation.

Complementarianism comes from the word complement, which the dictionary defines as, “Something that completes or makes perfect; either of two parts or things needed to complete the whole; counterparts.”  In defining Complementarianism Mary Kassian (2012) has the following to say, “Complementarians believe that God created male and female as complementary expressions of the image of God… each does so in a unique and distinct way…” Essentially complementarians believe that both men and women are made equally in God’s image, and they both reflect God’s character in their lives. Men and women are equally important and equally valuable to God. Thus no gender is superior to the other despite their distinct roles (Wayne Grudem 1994:456).

The following is the biblical evidence and argument for complementarianism and the reason why I would implore any egalitarian to seriously reconsider their positions: (1) Adam was created first and not Eve (Gen. 2:7,18-23, 25:27-34, 35:23, 38:27-30, 49:3-4, Deut. 21:15-17, 1 Chron. 5:1-2, 1 Timothy 2:13). (2) Eve was created as a helper for Adam (Gen. 2:18, 1 Cor. 11:9). (3) Adam named Eve (Gen. 2:19-20, 2:23). (4) The serpent came to Eve first (Gen. 3:1, Gen. 2:15-17, 3:9, 1 Tim. 2:14). (5) God spoke to Adam first after the fall (Gen. 2:15-17, Gen. 3:9). (6) Adam, not Eve represented the human race (1 Cor. 15:22, 49, Rom. 5:15). (7) The curse brought a distortion of previous roles, not the introduction of new roles (Gen. 3:16). (8) Redemption in Christ reaffirms the creation order (Col. 3:18-19, Eph. 5:22-33, Titus 2:5, 1 Pet. 3:1-7) (Wayne Grudem 1994:461-65).

Part of what has created the dilemma we are faced with in the world today is that men have absconded responsibility, women are being influenced by radical feminism and the social justice movement of popular culture, and both genders have deviated from Scriptural truth and authority.

– Kennedy Mpezeni

Grudem, Wayne, “Systematic Theology”, Inter-Varsity Press, 1994

Kassian, Mary,  “Complementarianism for Dummies”, Online Article: https://www.thegospelcoalition.org/article/complementarianism-for-dummies/

Does the Bible Prohibit Christians from Drinking Alcohol?

Is it okay to sometimes drink alcohol or does the Bible forbid it? Before we can answer the question, “does the Bible prohibit Christians from drinking alcohol?” it is necessary for us to appreciate the different contexts that Scripture speaks of alcohol.

            Among believers the issue of alcohol has to be among one of the most contentious and controversial. Some have gone as far as identifying alcohol as the most destructive drug in the world. There are Christians on both sides of the debate. Those who argue that the Bible prohibits alcohol consumption (and they have supporting Scriptures) and those who say that nowhere in Scripture are believers prohibited from drinking alcohol responsibly (and they have supporting Scriptures). So, what does the Bible really say about alcohol and how are we to interpret the verses that speak about it?

            Alcohol is first mentioned along with the story of Noah who planted a vineyard and got drunk (Genesis 9:20). At the wedding in Cana, Jesus turned water to wine (John 2:1-11). In 1 Peter 4:3 believers are exhorted to avoid drunkenness and Proverbs 20:1 we are warned that wine is a mocker and beer a brawler which is in line with Ephesians 5:18 that says drunkenness leads to debauchery. Proverbs 31:4-5 warns that wine is not for kings and beer is not for rulers for they may end up forgetting their obligation to the poor. Those who took the Nazarite vow were prohibited from drinking alcohol (Numbers 6 and Judges 13) but this restriction only applied to them.

            In the same vein, Scripture also says that wine gladdens human hearts Psalm 104:15. 1 Corinthians 10:23 speaks about the liberty believers have in Christ and Isaiah 62:9 indicates that those who gather grapes will drink it in the courts of the Lord’s sanctuary. In the Pastoral Epistles elders/pastors and deacons are not to be addicted to wine or strong drink (1 Timothy 3:3,8 and Titus 1:7). In Titus 2:3 Paul advises older women that one of the ways they can be role models to younger women is by not being addicted to wine. Nehemiah 2:1 refers to the king drinking wine (Note, Nehemiah was required to taste this wine). In the book of Esther, Esther (the godly Jewess) drinks wine with the king (Esther 5:6 and 7:1-2). And Daniel 10:3 indicates that drinking wine after fasting is a blessing. From a study of the Passover tradition every we know every adult had to drink 4 glasses of wine during the Passover. It is likely that Jesus and His disciples observed this tradition. Jesus was called a winebibber not because He hang around people who drank wine but because He drank wine.

            So, what are we to make of Christians and alcohol consumption? From a biblical perspective it is clear that Christians have the liberty and freedom to drink alcohol if they so choose. We are to avoid drunkenness and should refrain from drinking in the presence of those whose faith may be offended (Romans 14). Furthermore, believers should not drink if they are under the legal age limit, and should observe all laws that govern alcohol, including avoiding driving under the influence. Above all alcohol should not to be consumed when it undermines one’s witness of the faith.

– Kennedy Mpezeni

Love Your Enemies

“But I say to you, love your enemies and pray for those who persecute you.” (Matthew 5:44)

For the sake of truth, Jesus did not hesitate to go against popular culture. He held firm to His convictions and because of that He taught with authority and did not sway from the truth. Men and women, young and old, alike were drawn to Jesus because of this but the truth He spoke was so harsh that many ended up hating and persecuting Him.

How difficult it is for us to love and pray for an enemy. One who has caused us great grief, and has, or may still be waging an, assail against us. These words are not only radical they are extremely controversial. Are Christians supposed to have enemies and if so, how are we to love them? I have struggled with this text (Matt. 5:44). Many a time it is difficult to love those who are closest to us, we experience fallouts, relational ties are strained or severed, and in cases people engage in or are subjected to the expression of vile, vicious, and condescending words. Knowing all this Jesus says, we are to love our enemies. How do you love your enemy when you are struggling to love your neighbour?

Every person who deliberately seeks to apply God’s Word in their lives will inevitably cross paths with those who oppose the truth of the Bible. One of the characteristics of our modern-day society is an outright hatred for the truth of God’s Word. Today truth is said to be relative and subjective this denies the objective and sovereign authority of God’s Word. Now, if you say, “I am going to live for Christ and walk in His Word” Jesus wants you to know that you will have enemies, you will not be able to avoid it. And so, Matthew 5:44 is an instruction on how to respond to the provocation of our enemies. You may struggle with the notion of a believer having enemies but here are some of the issues we face that make it inevitable that Christians will be hated and persecuted in the world, (1) LGBTQ issues, (2) abortion, (3) cohabitation and sexual liberty, (4) racism and tribalism, (5) ethics in government and business, (6) women’s rights and feminism, (7) matters of justice, (8) doctrinal matters (heresy in the church), and (9) the gospel itself (that salvation is in none other than Jesus Christ, thus implying that all other religions and gods are false).

It is impossible to be committed to living God’s Word and not experience opposition, prejudice, misunderstandings, and persecution. As believers we ought to love our enemies and therefore we are not to demand an eye for an eye and a tooth for a tooth. God is the one who gives us the strength to live by His truth; He empowers us by His Word and Spirit. Part of what evidences Christian maturity is our response to the provocation of our enemies. Do we seek justice on our own terms, constantly plotting and scheming on how to get even? We struggle with this text; it does not make sense to our old carnal nature. Loving our enemies and praying for them is unthinkable. Furthermore, we are not to seek to get even with them, retaliate violently, nor seek their destruction. Love your enemies and pray for those who persecute you.

– Kennedy Mpezeni

Exegesis or Eisegesis?

There are two distinct ways by which we come to our interpretation and understanding of Scripture. We do so either exegetically or eisegetically. Only one of these ways is right. 2 Timothy 2:15, has an instruction from Paul to Timothy, “Study to shew thyself approved unto God, a workman who needeth not to be ashamed, rightly dividing the Word of truth.” The object of Bible study is to arrive at the Word of truth, and this is achieved by studying it in order to be able to rightly divide it. When we do that, the Holy Spirit gives us illumination and we arrive at truth.  

I am inclined to think that most Christians reading this article may have never encountered the words “exegesis” or “eisegesis”, and may be thinking what they mean or why they should be of concern to a child of God. Others may have concluded that these words are not for the church but are talking points for those in seminary or Bible school. Well, I certainly do not advocate that all the information gathered during theological training should be dumped on the church; I am however convinced that these two words are important for Christians everywhere. But before we proceed further, let’s look at the meaning of these words to see why they are important.

Let’s begin by looking at the word eisegesis. This is a method of interpreting Scripture that arrives at its meaning by viewing the Bible through the lens that expresses the reader’s own ideas, bias, or preferences. The fundamental problem with eisegesis is that it imposes one’s presuppositions, agendas, and biases upon the text.

On the other hand, exegesis operates from a different premise. Exegesis derives from a Greek word that means to “draw out” which can be understood to mean that meaning is drawn out of the text and not read into it. Another way of putting it is saying, eisegesis tells the text what it is saying and exegesis listens to the text to hear what the text is saying.

Scripture is sacred because it is God’s Word. When we read Scripture it should be with hearts that seek to hear God speak through His Word.

How then can we read the Bible exegetically? Firstly, approach the Bible with the understanding that it is God’s Word. It is to be reverenced as such, and we should seek to incline our hearts to hear God speak to us through His Word. It is always a good idea to begin your study of Scripture with prayer, asking God to give you understanding. Secondly, recognise that there is a context to every text. No verse, chapter, or book of the Bible stands independently of a historical, cultural, doctrinal, social, political, and ecclesiastical context. Get to know the context surrounding the text. Thirdly, ask questions such as, who is saying that, whom are they saying it to, what was said before, why did they say that, and when was it said. Write notes and use Bible dictionaries and commentaries as aides to study. Lastly, only seek to apply or interpret the text after you have understood it in its context.

These are guidelines to assist you read the Bible exegetically; they are by no means an exhaustive approach to sound exegetics in Bible study.

– Kennedy Mpezeni

Are Demons Real?

One of the Bible’s most vivid stories of Jesus’ encounter with the demonic is that of Legion found in Mark 5:1-20. The story is graphic, the imagery leaps at you from the pages of the text, and after reading it, the existence of demons becomes a truth that is hard to deny, even for the modern person. Yet many today relegate the belief in the reality of demons to some archaic pre-modern part of human history. The trouble is, this notion does not represent what Scripture says on the matter.

The Bible contains 120 references to the demonic, 13% of which are contained in the Old Testament (OT), with the remaining 87% occurring in the New Testament (NT). The majority of the NT references to demons happen in the Gospels with Luke containing the highest number. The terms “demon”, “spirit”, “spirit of divination”, “unclean spirit”, “lying spirit”, “evil spirit”, and “deceiving spirit” are used and evidence the existence of the demonic. Scripture does not suggest in any way that demonic activity has ceased.

Where do demons come from? God’s Word doesn’t go into great detail giving insight into the origin of demons. We do see that like Satan they were created by God and are ruled by Satan (Matt. 10:25). Revelation 12:7-9 and Jude 6 tells us that Satan led a rebellion in heaven against the authority of God’s Word and as a result, they were thrown down on earth. Satan assigns demons to attack God’s people (Luke 11:15 / John 12:31 / Ephesians 6:12). They can possess human beings (Mark 5:1-16), physically afflict people (Mark 9:17,22), terrorise humans (Acts 19:13-16), initiate false worship (1 Cor. 10:20-21), promote false doctrines (1 Tim. 4:1), perform false signs and wonders (2 Thess. 2:9), deceive prophets (1 Kings 22:19-23), encourage idolatry (Deut. 32:17), and engineer death (Judg. 9:23, 56-57) (Macarthur and Mayhue 2017:713).

What then are we as Christians to do in light of the reality of the demonic and their nefarious assignment against us? Are we to be petrified and move around in fear expecting an imminent demonic attack every time we turn around a corner? No!!! An emphatic no! What Jesus Christ did on Calvary defeated Satan once and for all securing not only the redemption of God’s people but also their protection. We will experience demonic attacks but God has given us a defence. Ephesians 6:10-18 believers are instructed to take up the whole armour of God so that when we are attacked we can withstand the enemy in the day of evil. God has a perfect plan for the protection of His children.

Demons are real and believers are not to be ignorant of this reality neither are we to fear them. The only source for which we must refer to for our understanding of demons and their mission is the Bible and the Bible alone. We should not seek information about the spiritual world from false religion, culture, traditions, witchdoctors, folklores, the occult, secular narratives, science fiction, and by all means, certainly not Hollywood. God’s Church is victorious for Jesus has already overcome (Revelation 12:11).

– Kennedy Mpezeni

Reference: Macarthur, John and Mayhue, Richard, Biblical “Doctrines”, Crossway, 2017

What Does It Mean To Love God?

I would like to assume that all Christians agree that believers are to love God. After all, the Great Commandment instructs us to love God with all our heart, soul, and mind (Matthew 22:37). The issue of loving God is extremely important for Christians and the reason I say that is, loving God is one of the greatest confirmations of our salvation. Saved people love God and sinners hate Him. Thus, loving God evidences we are saved.

The trouble is, we live in societies that struggle to define love, let alone exhibit it in conduct. We are no longer certain what love is, be it in marriage or family, our workplaces and communities, and even in churches. We struggle to conceptualise the length and breadth of the meaning of love and how we should express it. Our world doesn’t know whether love is an emotion or a commitment to religious duty? How do we know that we truly love? Have you ever paused to consider what has influenced your definition of love?

Why are all these questions important? They are important because your understanding of love directly influences the way you express your love for God. Now here is the hard truth, most of us have a secular definition of love and not a Biblical one. We like to claim that we have a Biblical worldview and yet our way of thinking, responding, relating, living, and loving tell a different story. So, let us examine this matter further and see if we can arrive at a Scriptural understanding of what it means to love God.

When the Bible teaches us to love God it is important that we accept that we don’t define the terms by which we love God. This is not like the relationships you have where you tell people how you want to be loved and if they don’t conform you walk away. God’s Word tells us how we ought to love Him and our Christian duty is to comply and not negotiate or complain.

Matthew 22:37 reveals that we are to love God from the whole person, our every faculty and capacity ought to be directed towards loving God. A simpler way of saying it is, every aspect of our life be it a relationship with a neighbour, our practices as a businessperson, or our relationship with money should reflect that we love God. Our worship is a sign of how we love God.

“If you love me, you will keep my commandments.” (John 14:15). In this verse loving God is directly linked to obedience. When we love God we are intentional about obeying His Word. Whenever we fall short we turn to Him in repentance and ask for forgiveness. Loving God, is obeying God.

How much time do you spend with God? Are you consistent and intentional in cultivating your relationship with Him? Do you spend time in His Word and do you seek His face in prayer? When you love God you want to spend time in His presence because you delight in Him. Your devotional life exists because you love God and not because you feel obligated.

Loving God with your heart means that your affections are inclined to God and your heart is faithful to Him only. Loving God with your mind happens when your mind is stayed on Him and He is the sole focus of your vision.

– Kennedy Mpezeni

Prayer As Our Greatest Source of Pain

Prayer As the Source of Our Greatest Pain

“Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done… And being in agony He prayed more earnestly; and His sweat became like great drops of blood falling down to the ground.” (Luke 22:42,44 ESV).

I am sure that to many that this would seem to be quite an outlandish assertion. How could prayer possibly be the source of our greatest pain? Is prayer not supposed to be about communion and fellowship with God? Well, it is correct to say that prayer is about fellowship and communion with God but it is not enough to end there. We need to consider what God desires to do in us when we have fellowship and communion with Him.

The scene is set. Jesus is moments away from the most brutal murder to ever occur in history. He is close to the time He would bear the full brunt of God’s wrath, as His redeeming death would atone for the sins of God’s elect. How could this not be agonising? Suffering a violent death was bad enough but I believe the reason for Jesus’ primary anguish was the fact that due to bearing the sin of those God would call to saving faith meant He would experience separation from God. What could possibly be more agonising for the Son than to be separated from the Father with whom He was one?

Now how does this have anything to do with prayer being our greatest source of pain? Let’s look at that now but first let us consider a few presuppositions about prayer. When we pray God speaks, when God speaks He reveals His will, and when He reveals His will we ought to rely on His grace to do His will.

When we pray, “Not my will, but yours, be done” we are responding to the gospel call to crucify the flesh and to mortify its members. To redeem sinners and glorify the Father, Jesus said yes to God’s will for Him to die on the cross. When we pray, “thy will be done” we are saying yes to putting to death the self that seeks to be exalted above the will of God and this is painful. It is painful because our flesh has an affinity for gratification. It seeks the fulfilment of carnal desires to the extent of seeking to negotiate with God in order to get its way. It is in prayer that God gives us the strength to mortify the flesh and to keep from completely falling apart from the agony we experience as our carnal man is dying.

It would be wrong to assume that since Jesus died and resurrected that the victory He secured has exempted us from undergoing the pain of submitting to God’s will. Jesus died so that He could conquer sin and reconcile sinners to God. His sacrifice is not a reason for you to submit to thinking that He died in order that you would not feel pain as you undergo sanctification. We can rejoice however that even as we are waging war to put to death those parts of us antagonistic to God, His Spirit fills us with His joy as we follow Christ obediently, even in the excruciating moments of dying flesh.

– Kennedy Mpezeni

A Theology of Work

A Theology of Work

            What does the Bible say about how believers ought to engage in work? One error our generation is guilty of is that of having a dualistic spirituality. Now, what do I mean by dualistic spirituality? Dualistic spirituality is the tendency to divide life into compartments that separate the sacred from the worldly. An example would be a believer who sees disciplines such as Church attendance, prayer, and Bible study as being “holy” domains governed by God. Yet, the same person views aspects of life such as sex, work, and community involvement as “unholy” and not governed and regulated by God.

The ultimate goal in the life of the believer is to live for God and to do so in all areas of our lives in a manner that glorifies Him and none other. The tragedy of a dualistic mind is that it does not pursue the glory of God in work.

There are those in the body of Christ who insist that work is a curse because of the sin of Adam. But the Bible reveals that work is not a curse but a blessing from God. To support this unbiblical position its proponents refer to Genesis 3:19, “By the sweat of your face you shall eat bread, till you return to the ground…” But what is God really saying in this verse?

            The text is speaking to the consequences of spiritual death that came due to Adam’s disobedience and not to work as the curse. What is the basis for that argument you may ask? Firstly, when we look at Genesis 2:15 we see that man was placed in the garden to work it and keep it. Secondly, Gen 1:28 implies work, “…they were created to have dominion, be fruitful, multiply, subdue and fill the earth.” Thirdly, Deuteronomy 5:13 says, “Six days you shall labour and do all your work.” Fourthly, Proverbs 6:6, says, “Go to the ant you sluggard; consider her ways and be wise.” Fifthly, Ecclesiastes 9:10, says, “Whatever your hand findeth to do, do it with your might…” And lastly, when we consider the New Testament it is full of instructions that as believers we ought to be industrious doing our work not as to our earthly masters but as to the Lord (Colossians 3:23).

            It is clear from Scripture that work is a gift to us from God. Not only is work a gift, the talent to work, the opportunities to pursue work, and the time to do work, are also gifts to us from God. When we receive gifts from God we are to be joyful and thankful. And we are also to treasure these gifts and handle them with seriousness and responsibility.

            You may still be asking though, “What does this mean in practical terms?” Well, I think from the correct Scriptural understanding of work there are a few things that are immediately unavoidable for anyone who takes the Bible seriously. We cannot avoid the fact that we must be industrious, ethical, creative, honourable, truthful, diligent, faithful, consistent, loving, kind, humble, passionate, responsible, and Christ-exalting in all our work, hobbies included. Sounds like a huge responsibility right? Well, it sounds like it because it is! There is no room in Scripture for laziness, unfaithfulness, self-centredness, unethical conduct, deceptiveness, inconsistency, and dispassionate attitudes. These behaviours are the ramifications of sin that have resulted in work being hard.

– Kennedy Mpezeni     

The Inerrancy of Scripture


“All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness.”

2 Timothy 3:16

We live in secular societies that maintain worldviews, which in their very nature are antagonistic to the gospel. Secular societies believe in the relativity of truth and ethical morals, the autonomy of the individual, and they are critical of Christianity, and the Bible.

As a consequence there has been an upsurge in various voices questioning the trustworthiness of Scripture. The goal of this agenda is to discredit the veracity and integrity of the Bible. Secular people say things such as, “The Bible has errors and is not historically accurate.” Many use this claim as a reason for not turning to Christianity. There are even Christians struggling with trusting completely in God’s Word.

When we speak about Scripture it is important to point out that we are referring to the 66 books of the Bible. The Old Testament contains 39 books and the New Testament has 27. This is the full extent of God’s Word to us.

We are not to view writings such as the Apocrypha, the Book of Mormon, the Koran or any other religious writings as Scripture, for they are devoid of divine inspiration and are merely the writings of men. Consequently translations of the Bible such as the New World Translation of the Holy Scriptures, that have contorted Scripture to accommodate the false teachings of the Jehovah’s Witnesses are not to be recognised and are to be avoided. Such writings are of no authority to the church of God and are not part of the Biblical canon.

Now what does it mean to refer to Scripture as being inerrant? Inerrant means to be without error and to be incapable of being wrong. When speaking about the inerrancy of Scripture we are acknowledging that the Bible in its original manuscripts is wholly devoid of error. Since Scripture is breathed (inspired) by a perfect, God it is perfect in its constitution and message. God does not breath or inspire error.

The Chicago Statement on Biblical Inerrancy defines Biblically inerrancy as follows, “Inerrant signifies the quality of being free from all falsehood or mistake and so safeguards the truth that Holy Scripture is entirely true and trustworthy in all its assertions.” 

Not only is the Bible inerrant it is also to be trusted for it is completely true, totally infallible, and absolutely inerrant. The 1689 London Baptist Confession of Faith states that, “The Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience…”

– Kennedy Mpezeni