Have you ever found yourself reaching for a single Bible verse to answer a tough question, only to miss the bigger story behind it? This episode of Seek Go Create explores why we often settle for quick and comfortable answers from Scripture instead of diving into its full context. Discover how our search for certainty can distort the message, and why reading the Bible as a story—rather than a collection of snippets—could transform your faith journey. If you’re ready to question your assumptions and dig deeper, this conversation is for you.

"Quick answers lower anxiety, but a right sentence reached through careless reading still teaches a dangerous habit." - Tim Winders

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Episode Resources & Action Steps:

• NT90 Hub – This is the central website for the 90-day New Testament reading plan, with downloadable, printable plans, background information, and links to all episodes and resources.

Episode Highlights:

00:00 Quick Verse Comfort

00:55 NT90 Context Journey

03:02 Proof Texting Habits

05:20 Comfort Theology Lens

07:22 Why Quick Answers

10:06 Snippets And Verse Numbers

12:59 Romans 8:28 In Context

17:59 Philippians 4:13 Reframed

20:56 Romans Road Vs Romans

26:09 Hebrews 10:25 Purpose

29:47 Certainty Vs Discernment

33:37 Four Context Questions

37:58 Comfortable Church Next

We want the Bible to answer our question before we understand the full story.

We find one verse, we remove it from a letter written to real people, then we

ask it to settle our fear, confirm our position, or tell us what to do next.

The answer may sound biblical, but what if the verse is saying something

different inside the bigger story?

What if our search for quick answers is not only about time?

What if it is really about comfort?

Hello, everyone.

Welcome to Seek Go Create.

This is Tim Winders.

Welcome back, or if this is your first episode, welcome.

This is sort of in the middle of some episodes that fit together,

but this is a good place to start as any, if you're just joining us.

I recently, let me fill in some gaps here, kinda earlier this year,

if you're listening to this in 2026, I had been really desiring

to kinda read the New Testament in a, in a much more contextual way.

And so I started trying to read it in context, immersing myself in the 1st

century, and it got me really thinking.

I wanted to read the New Testament book, books and letters in the order they

were written, not in the order in our Bibles and not even in chronological.

This is not chronological order that I've done.

And so, early part of the year, I mean, I-- it took me a while, but I wrote the,

the reading plan, and then I actually went through it because when you write

it and do things like that, sometimes you don't get the full impact of it.

Well, going through it in 90 days like it was designed was super powerful,

and it has spun off a ton of things.

In fact, all the episodes that I've done during this year in 2026 up to

this point has been related to that.

And, it's been quite incredible for me.

It's given me such an understanding, I believe, of scripture, the context.

It has helped me, I, I think, purge some thinking that I had, and what we're

gonna be talking about today really relates to that during this episode.

So- Anyway, it, it was quite a great exercise, and I think that

you, if you have not ever done it, should do something like that.

If you have started it and not finished and you're listening

in, try to get back to it.

If you're doing it and moving along, congratulations.

Keep doing it.

If you have finished it, I'm actually gearing up to do it again, and maybe we

could even do that as a group effort.

But anyway, you can go get it if you'd like to.

It's at k2m.foundation, that's the, letter K, the number two, and

the letter M, k2m.foundation/nt90.

And, the link should be anywhere you're listening or watching this.

So something that came up that's kind of driving this episode, I first began

noticing this when I was in Bible school.

Maybe I'd realized it before, or actually maybe I was doing it myself.

People could really, especially in Bible school setting, they could really quote

a short passage or scripture with ease.

In fact, there was a lot of that going on.

You know, you'd be in regular conversation, and all of a sudden

somebody'd be quoting something and saying something, and I don't know,

sometimes they were throwing it around a little bit, pridefully, if you ask me.

You could hear different scriptures, and they were saying it with confidence.

They sounded spiritual and knowledgeable.

People rarely question them, because if somebody's quoting scripture, you're

not gonna say, "Hold on a second there, brother. You just used that out of

context." but it did get me thinking.

you know, short verses were often used to win arguments or establish

what I call spiritual superiority.

Sometimes they offered quick comfort before anyone understood

what the real passage meant.

And then when I would read later what came before and after that scripture, the

writer was sometimes making a, another point entirely, or it had nothing to do

with the circumstance or the situation.

I do not think most people were trying to deceive anyone, eh, there

might have been some that were.

They were often just repeating habits they had been taught or seen a preacher,

teacher, or leader do, and Truthfully, I was learning some of those habits too.

I was starting to do some of that.

Even though it's real interesting, I've never been one that has been

a, a scripture memorization guy.

I've never really been able to do that.

I can go back and go through the story, but I've never really been

quote a scripture verse and spout it, and especially when people start

proof texting and they've got this scripture that will silence anyone

around them or anything like that.

I've never really been able to do that.

So I lose those battles pretty easily if it's a battle.

But, but I really have been one that's wanted to understand the

bigger picture and story more so.

But anyway, it did show me how easily we can know a verse without really hearing

or understanding the actual passage.

So this is kind of part three of an episode of about six, I believe,

that I'm calling Comfort Theology.

They all fit together in that.

We've explored how relief, control, safety, and certainty can shape faith.

That desire also shapes how we read what God has already given us, and we may

think comfortable teaching is always soft or easy, and sometimes it is.

Yet a demanding interpretation can also make us comfortable.

It can give us a firm rule.

It can identify who is right.

It can remove the need to keep listening.

It can silence someone.

The comfort comes through certainty, through the rules.

We have an answer.

The question is closed.

It's done.

The tension disappears, and we can move on.

But what if the tension belongs inside the passage?

What if the writer is building an argument and we leave after

one quick short, single sentence.

What if our favorite answer addresses a question the writer never

received or meant for it to address?

That is not an attack on devotional reading.

We often read devotions that way.

Ordinary people do not need advanced degrees before opening Scripture.

That's not what I'm saying either.

Scholars do not always agree, and experts should not think for us, and we

shouldn't allow them to think for us.

Even the guy up in the front of the room with a microphone, I mean, we don't

go through that person to get to God.

We might receive some information and some guidance, but we go to God directly.

This is an invitation to let Scripture tell its story

before asking it to solve ours.

Comfort does not only shape what we want the Bible to say, comfort can

shape what we are willing to hear.

It can impact

our hearing.

All right, let's move into it.

Let's talk about why quick and easy answers feel good to us.

They kind of tickle our ears and make us feel good.

Most of us have done this.

A relationship becomes strained, a business decision gets complicated,

a health concern creates fear, a church question will not go away.

So what do we do?

We open the Bible because we want direction.

That's what we've been taught to do.

We've been taught that this is a love letter to us, and so we open it up and we

look for some instruction or direction.

That desire is not wrong.

I'm not saying that's bad.

Scripture offers wisdom, correction, hope, warning, and direction.

The problem begins, though, when we demand an immediate answer from a passage

that we really have no understanding of the context or what it means, or

we don't really understand it at all.

We want the conclusion without following the argument.

We want the promise or the comfort without knowing the actual people or

the circumstances of the situation.

We want the instruction without asking what was really happening

in this situation or this story.

We want the application before hearing the story.

A quick answer lowers anxiety.

It makes the situation feel manageable.

It gives us language to repeat when someone asks what we believe or

what's going on or what happened or how you doing or something like that.

And I'll go back to this, it's comfortable.

Sometimes the answer may even be right, but a right sentence

reached through careless reading still teaches a dangerous habit.

It teaches us to treat Scripture like a container of answers, a

quick answer, quick response.

Scripture is a collection of letters, stories, poems,

prophecies, wisdom, and testimony.

These writings have movement, tension, repetition, warnings,

turns, and conclusions.

They were given to real people carrying real questions inside real communities.

The story matters.

How they fit matters.

Yet the story does take time.

We may need the paragraph before we just pluck out our favorite verse.

Sometimes we need the entire letter and to understand the world

and what was going on behind it.

That reading may not produce an immediate, quick, comfortable answer.

It gives us something better, though.

It gives us an honest one.

So now let's look at how all of those letters kind of became snippets.

We actually know how it does.

Our whole culture and society, used to hear it called we're a microwave society.

We want everything in 30 seconds or 60 seconds or a short clip of

video or a short sermon, or we get upset and squirmy if somebody's

preaching and teaching and it's long.

And I've worked to make even these episodes shorter.

And when I do, I'll think to myself, "Hmm, I may have short changed a few

things there." I had to leave some things out just because I know people's

attention spans are not quite as long as sometimes the explanation really is.

The first Christians did not receive chapter numbers, verse numbers, headings,

cross-references, or highlighted promises.

Imagine believers gathered in Rome around, let's say, AD 57.

So we're talking about 27 years after the cross and the crucifixion.

Phoebe arrives carrying a letter from Paul.

Someone, probably Phoebe actually, reads the scroll aloud.

They hear the greeting, the argument, the warnings, the appeal, and the final names.

They hear Romans as one letter to a mixed family learning to live together.

Nobody asked to hear Romans 3:23 again.

There is no Romans 3:23.

They heard a letter.

They heard the whole thing as one continuous stream.

Chapter and verse numbers came centuries later, in fact,

over a thousand years later.

They help us locate the passages, compare text, teach clearly,

and remember important lines.

I'll even use them and insert them as I'm talking here and in other episodes But a

reference marker can feel like a boundary.

A verse can appear complete even when the sentence continues.

A heading can seem authoritative, although no biblical writer supplied it.

Digital tools make this easier.

We search one word and gather lines that may address different

people, problems, and purposes.

With AI, you could take a lot of topics and pool them together.

The tools are not the problem.

Our impatience is the problem.

A verse number tells us where a sentence is located.

It does not tell us where the thought begins or ends.

It also doesn't gives us the background or the context.

Finding the sentence is not the same as hearing the writer, and I want us

to look at a good example of this.

Let's look at one of my favorite verses that I have plucked out and

used incorrectly so many times, and let's look at how we have possibly

used it and possibly misused it.

Let's look at Romans 8:28.

"And we know that for those who love God, all things work together for good." I even

remember doing a preaching teaching sermon where I repeated all things so many times

for emphasis to hammer it home, and I was plucking it out and using it incorrectly.

I repent, and I am sorry for that, but let's look at my poor example

and see what we can learn from it.

This verse has encouraged people through illness, grief, loss,

disappointment, and uncertainty.

That encouragement is real.

It's encouraged me.

I bet it's encouraged you.

We do not need to take hope away from anyone.

That's not what I'm doing by going through this.

I've used it for my own, I'll call it comfort, wants, needs, and desires.

I've been going through things, and I've been trying to convince myself

that all things are going to work together for good, and I believe that.

I do.

I wanted it to promise that everything would eventually produce the outcome,

not that God had in store, but listen to this, that Tim preferred, that I had

claimed, that I said was promised to me.

I wanted God to call my desired result good.

I want it to be included in those all things.

Paul did not write a detached promise that every event will become pleasant.

He did not promise every loss would be replaced by something we wanted more.

He did not say every painful circumstance would make sense by

next day or next week or next year Romans 8 has a much larger movement.

Creation groans.

Believers groan.

The Spirit helps people who do not know how to pray.

Paul names tribulation, distress, persecution, famine,

nakedness, danger, and sword.

These are not small inconveniences surrounding an encouraging sentence.

They belong to the argument, the bigger argument.

Then we have to look at Romans 8:29.

29 identifies the purpose toward which God is working, people

formed into the image of His Son.

That changes the reading.

It doesn't just look like Tim trying to get his stuff that he wants

or the situation that he wants.

That changes the reading.

The good is not my preferred outcome delivered on demand.

The good is God forming a people who increasingly reflect Jesus, the residents

and the citizens of his kingdom.

That purpose reaches beyond the circumstances I can understand or control.

The quick reading may close grief too early, and maybe

become extremely formulaic too.

Something painful happens, and we rush to say, "Everything works together for good."

We may be trying to help.

We may also be trying to escape another's pain, or we might be trying to explain

some situation that we're going through.

Romans 8 does not rush past that groaning.

Creation groans.

Believers groan.

The Spirit joins their weakness without condemning them.

Paul places grief inside God's continuing work.

The passage gives us permission to grieve without calling God absent.

It gives us hope without pretending pain is pleasant.

It says suffering cannot defeat God's purpose.

Opposition cannot prevent the Spirit from forming people who reflect the Son.

That is deeper hope.

It is also less controllable.

It's also not as simple, quick, and easy.

28 becomes stronger when you understand it inside that bigger story.

It becomes less useful as a slogan or bumper sticker or something

we put on a T-shirt, and more useful for faithful living.

Let's look at another scripture.

We've talked about it in recent episodes.

Paul actually wrote this one, I believe, from prison, Philippians 4:13, and the

outcome that we really, really want.

We see the same pattern there.

"I can do all things through him who strengthens me," or through Christ

who strengthens me That verse appears on shirts, posters, coffee mugs,

business slides, and social graphics.

It often means, "With God, I can accomplish whatever goal I choose: win the

game, build the company, reach the number, complete the impossible assignment."

There is nothing wrong with working hard or asking God for strength, but Paul

is not promising unlimited achievement.

He is writing from confinement.

Immediately before this verse, Paul says he has learned to face plenty

and hunger, abundance and need.

He knows a full table and an empty stomach.

Then he says he can do all things through the one who strengthens him.

All things points to the changing conditions he has just named.

Paul can remain faithful in abundance or need

remains sufficient.

Paul's point is not Jesus guarantees the outcome I want.

His point is Jesus gives strength when the outcome changes.

One reading feeds ambition, the other forms endurance.

One places my chosen goal at the center and asks Jesus to supply power.

The other places Christ at the center and asks whether I will remain faithful.

A comfortable interpretation does not always promise ease.

Sometimes it promises control.

If I believe enough or quote the right verse, I can secure the result.

The passage removes that guarantee.

That may feel like a loss at first.

The verse no longer supports every dream or wish attached to it.

But we receive a word for the hospital room after the report remains unchanged.

We receive a word for the business owner who acted with integrity and

lost the contract to the business.

We receive strength for ordinary faithfulness when nobody is applauding.

Context does not weaken scripture.

It removes promises we invented and reveals the promise Paul actually gave.

Let's circle back to Romans and talk about that Romans really, really is a

complete letter and why it's important to look at those things in context.

Romans, it really actually might be the clearest example of searching for

answers without reading the story.

Many of us learn something called the Romans Road.

It gathers several verses and arranges them into a personal

salvation presentation.

Those verses matter.

They're important.

Personal salvation matters.

Trusting Jesus matters.

Confessing Jesus as Lord matters.

But the Romans Road is not the structure of Romans.

It is something that someone has taken and redone what Romans is really all about.

Paul was not writing a private instruction sheet for an individual wondering

how they were gonna reach heaven.

He was writing to a divided community in the capital of an empire.

That community had a history.

Around AD forty-nine, Emperor Claudius expelled Jews from Rome.

Jewish believers left their homes and communities.

Acts eighteen places Priscilla and Aquila in Corinth after that expulsion.

For several years, Gentile believers led Roman gatherings without them.

So the Jews were expelled, but Gentile believers were

able to stick around in Rome.

So they were leading that church in Rome without the Jewish believers around.

Then Claudius died, and the expulsion ended.

believers returned to congregations that had changed during their absence.

I don't have it written here, but I believe that was around AD

fifty-four that that occurred, and Nero became emperor at that time.

New leaders were serving in the church.

New practices had developed.

Gentile believers were accustomed to making decisions Jewish believers

returned carrying their scriptures, customs, history, thousands of years

of history, and that covenant identity.

The question was not merely how can an individual be saved?

That wasn't what was going on there.

Romans also addresses can these people come back together and become one family?

Can they become one, not a divided house?

Now, hear the letter again.

The Gospel is God's power for salvation to the Jew first and also to the Greek.

That's Romans 1:16.

God is the God of Jews and Gentiles, Romans 3:29-30.

Abraham becomes the father of all who trust God, Romans 4:9-12.

Gentile believers are grafted into Israel's olive tree.

Paul tells them, "Do not be arrogant toward the branches," Romans 11:18.

That was true conflict going on as the Jewish believers came back into Rome and

tried to probably reassert leadership or dominance or their customs and

beliefs that had probably disintegrated over time with them not being around

and just the Gentiles running it.

Then Romans 12 begins, "I appeal to you, therefore, brothers and

sisters, by the mercies of God, to present your bodies as a living

sacrifice." The you is a community.

Present your bodies, plural, as a living sacrifice, singular.

Many people, one offering.

Paul continues with gifts, service, honor, hospitality, loving your

enemy, humility, disagreement, food, sacred days, and bearing with others.

The letter closes by greeting a mixed community of people

who embody its message.

Romans is not less personal when we read the complete letter in context.

It's actually more demanding.

A personal salvation reading asks, "How do I receive something from God?

What can I get from this letter personally?" The whole

letter also asks, "What kind of community does the Gospel create?"

The quick reading

Gets me through the door.

The complete reading ask whether I will share the room, and how

do we connect as a true kingdom?

That is where comfort can resist the text.

We may prefer a gospel that settles a personal status without confronting

arrogance, contempt, division, or our treatment of people unlike us.

The isolated verses give us certainty.

The complete letter calls us into a family, or better

said, into a true kingdom.

Romans moves towards shared life.

It is teaching about sin, faith, Israel, mercy, worship, gifts, and

welcome belongs to one argument.

If our reading gives one person certainty but leaves the divided community

untouched, we may have found a verse without hearing the full message of

Romans All right, now let's look at Hebrews 10:25 and the command that

we really, really want it to say.

Hebrews gives us this example, "Not neglecting to meet together, as is the

habit of some." It's often treated as a direct command to attend a weekly service.

It's been used to guilt people to attend a regular church service for

hundreds, if not thousands, of years.

It may be quoted when someone misses a Sunday, questions a congregation,

or leaves a harmful situation.

Gathering with believers is good.

Community and encouragement matter.

Isolation can make us vulnerable, but that does not excuse reading half a sentence,

and we don't twist Scripture to make it fit so that we can prove that point.

24-25 calls believers to stir one another toward love and good works.

They should gather and encourage one another as they see the day approaching,

the day of the Lord that's coming soon.

When Hebrews was written about 63 AD, that day of the Lord was about seven

years away when Jerusalem was, was destroyed and the temple was torn down.

The focus is not attendance for its own sake.

The focus is mutual encouragement inside a pressured community, with

pressure coming from it from all around.

Hebrews addressed people who knew the old covenant world.

The temple still stood.

Sacrifices continued.

The familiar religious order remained visible.

Following Jesus carried uncertainty and cost a lot of discomfort.

The writer repeatedly tells them not to drift, shrink back, abandon confidence,

or return what cannot bring life.

That is why gathering mattered.

People under pressure needed each other.

They needed encouragement toward love and good works.

They needed companions who helped them endure.

Gathering was not a weekly scorecard.

It was part of keeping one another faithful.

Quick reading, quick answer just gives you the rule.

The complete reading gives you a purpose.

The rule can be enforced from outside.

The purpose requires a community or a kingdom that actually encourages people,

practices love, and strengthens faith.

People can gather every week and still leave unsupported, unknown, and afraid.

We see that all the time in churches and buildings and gatherings all across the

United States and all across the world.

It's not just a given just by showing up at a building.

The writer is not protecting an event.

The writer is strengthening a people.

As we saw earlier in this series, Hebrews 11 includes people who

endured, suffered, waited, and died without receiving everything promised.

Faith is not a technique for controlling outcomes.

It is trust when the story extends beyond our lifetime.

25 belongs inside that call to endure together because

Jesus remains faithful All right.

Let's talk about how important it is for us to have certainty.

It really does feel safe, and when I talked about people that quoted

scriptures and all earlier, they most often, and me included, would quote

that scriptures with some confidence.

That certainty about what it meant felt safe.

It closes the question and gives us a position to defend.

It can feel like faithfulness because doubt, all doubt has been removed,

but confidence and faithfulness are actually not identical.

Scripture gives genuine assurance, yet assurance is not

permission to stop listening.

Paul tells believers to test everything and hold fast to what is good.

That's in 1 Thessalonians 5:21.

The Bereans, an example many people throw around, usually to describe

themselves because they claim that that's what they're doing, the

Bereans examined the scriptures to test Paul's message, Acts 17:11.

Hebrews describes discernment trained through practice, Hebrews 5:14.

Discernment stays awake.

It asks whether a familiar answer fits the package.

It notices when tradition becomes louder than scripture.

It remains willing to change.

Many of us learn the Bible through someone else's conclusions.

We listened and heard other people.

A pastor explained the verse.

A study Bible supplied a meaning.

A denomination settled that question.

That's not automatically wrong, but it's sort of outsourcing

our faith and our study.

Everyone learns from someone.

Wise teachers can help us understand language, history,

culture, and difficult passages.

The problem begins when learning becomes dependence, when we

depend on others for that.

We inherit answers without inheriting the process that should test them.

We stop reading because a trusted person already supplied the

conclusion, the quick and easy answer.

They just spoon-fed it to us.

We are just babes receiving milk because we can't digest the, the meat

or the stronger, the stronger things.

Borrowed discernment gives us certainty without the work of actually

studying and listening on our own.

Context-first reading returns responsibility to us without turning

each reader into an isolated authority.

We read in community, learn from teachers, compare passages, pray,

and remain open to correction But we do not surrender the text.

No degree makes someone immune to assumptions.

No lack of degree prevents an ordinary reader from asking honest questions.

You do not need seminary or Bible school to ask who wrote a letter.

You do not need Greek to ask who first received it.

You actually just need humility, patience, and courage to let Scripture correct you.

We can have confidence in Scripture while holding our interpretation with humility.

Certainty says, "I already know what this verse means.

Thus saith the Lord." Discernment says, "Hmm, let's read far enough to hear it.

Let's dig a little bit.

Let's kind of see what the context is.

Let's try to understand what the original audience was going through

when they first heard this message."

So what does all this mean for us?

I've sort of been ranting and raving here.

How do we read more carefully without turning every morning

into a research project?

Which I have somewhat done that.

Begin with four questions, and kind of do it in this order.

Now, I don't want this to be formulaic, but I just want to give you a

few things to lead and guide you.

Who wrote or spoke this message, letter, or whatever?

If it was a gospel, who was speaking it?

I think it's helpful to know who wrote it down, especially if it's a gospel.

If it's a letter, who wrote it?

Who first received it, and what were they facing?

What was going on when they received this letter, or when

they first saw this gospel?

What is happening in the larger argument around what was going on, and what are

the faithful applications that follow when we look at those first three questions?

That will really help us have the humility to understand

the context of the scripture.

That order matters.

Before you bring a verse into your lives, identify the voice,

the audience, and the argument.

Read what comes before and after.

Notice repeated words, questions, contrasts, and conclusions.

Some things actually do go together.

There are letters that Paul wrote in order, and he sent

them with the same messenger.

I like reading those together because we probably know they were

all written together, and it's just kind of good to connect those dots.

If the letter is short, read it in one sitting.

If it's longer, try to read a broad section without treating

chapter numbers as walls.

Then ask what faithful response grows from what the passage actually says.

This does not trap scripture in the past.

It lets the first audience help us hear the message before we

attempt to apply it to ourselves.

Before we look for the quick and easy and comfortable answers that

just applies to us, we need to understand how it applied to them.

One diagnostic question can expose our reading posture.

Am I asking scripture to speak or asking it to confirm what I already believe?

That question requires humility.

It may show us that a promise became a guarantee, encouragement became a

formula, or a communal appeal became a rule used against one person.

We may need help.

A reliable source can clarify a custom, city, conflict, or word.

A wise teacher may show us something we missed.

Another reader may challenge an assumption.

That is healthy.

Context-first reading does not require everyone to become an expert.

It requires us to resist making our first impression the final answer.

We become slower to use verses as weapons.

We become more careful with promises.

We learn to distinguish confidence in Scripture from

confidence in our interpretation.

The personal application matters.

It is simply not the first thing we look at.

We want answers.

We want quick and easy answers because life is uncertain, and we

love things to come at us quick.

We're a microwave society.

Relationships are complicated.

Faith raises hard questions.

Scripture matters, and we want to know what it says, but the fastest,

quickest, easiest answer may not always be the faithful answer.

Sometimes faithfulness means reading the paragraph or the entire letter.

Sometimes it means learning who first heard the words and what they faced.

Sometimes it means admitting that a familiar verse has carried an

idea the writer never placed there.

That can feel uncomfortable It can also be freeing.

Comfortable interpretations rarely remain private.

We repeat them.

Teachers preach them.

Groups build lessons around them.

Over time, one quick answer becomes a church assumption that

few people feel free to question.

It becomes doctrine.

It becomes theology.

It becomes dogma.

And, it's not always rooted in the scripture.

This is where our next conversation begins, the comfortable church.

What happens when comfortable interpretations become

congregational habits?

How does certainty become culture?

What happens when honest questions feel threatening?

Comfort is not the enemy, but comfort cannot be the measure of truth.

The reason that I did the reading plan is for people like me and you so that

we can do as much of this as possible.

I attempted to put it in order and make some notes and all so that you could

put this New Testament in context.

Go to k2m.foundation if you haven't already.

Download k2m.foundation/nt90 and download the reading plan, and that will, I

promise you, it will help you get this scripture and this story in context.

If what you believe and what you really, really want it to say isn't what the text

says, maybe you should trust the text.

Just keep reading it.

This is Tim Winders.

Keep digging.

Keep seeking.

We'll see you next time.