A Call to Discernment: Refuting the False Doctrine of Verbal Plenary Preservation and Its Unrighteous Advocates

A Call to Discernment: Refuting the False Doctrine of Verbal Plenary Preservation and Its Unrighteous Advocates

Introduction

Beloved in Christ,

The apostle Paul warned, “I know that after my departure, fierce wolves will come in among you, not sparing the flock” (Acts 20:29). Today, we face such a threat in the form of some teachers promoting Verbal Plenary Preservation (VPP)—a doctrine claiming that every word of Scripture has been perfectly preserved in a specific text or translation, without error. This teaching, though framed as zeal for God’s Word, is a dangerous distortion that breeds division, pride, and distrust. Worse, its chief advocate exemplifies the very sins Scripture condemns: lust for power, pride, and slander against those who dissent. Let us test this teaching (1 John 4:1) and rebuke its ungodly promoters.

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I. The Theological Error of Verbal Plenary Preservation

1. VPP Distorts Biblical Teaching on Preservation
While Scripture affirms God’s faithfulness to preserve His Word (Psalm 12:6-7; Isaiah 40:8), it never guarantees the absolute perfection of every copy or translation. Jesus and the apostles used copies of the Old Testament (e.g., the Septuagint), yet they treated them as authoritative (Luke 4:17-21; Acts 8:28-35). The New Testament itself circulated in manuscripts with minor variations, yet the early church never despaired. God’s providence ensures that the message of Scripture remains intact, even through human frailty (2 Corinthians 4:7). To demand a “perfect” physical Bible today ignores God’s sovereign method of working through fallible means.

2. VPP Undermines Faith in God’s Sovereignty
The VPP advocate claims, “Without a perfect Bible, God is untrustworthy.” This logic is both unbiblical and irrational. Did believers before the printing press lack a trustworthy God? Were the martyrs who died with fragments of Scripture less assured of His promises? No! We walk by faith, not by sight (2 Corinthians 5:7). To tie God’s trustworthiness to a perfect text in hand is idolatry—elevating human certainty above divine faithfulness.

3. VPP Divides the Body of Christ
By insisting on one “perfect” text or translation, VPP sows discord. Paul rebuked those who caused divisions over secondary matters (Romans 16:17). Yet this teacher brands dissenters as “unbelievers,” fracturing the church over a personal interpretation (2 Peter 1:20). Such behavior grieves the Spirit (Ephesians 4:3).

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II. The Unrighteous Character of the VPP Advocate

1. Pride and Lust for Power
These teachers’ insistence on VPP is not born of love for truth, but of a desire to “gain popularity” and “retain power.” Jesus condemned leaders who “shut the kingdom of heaven in people’s faces” to control them (Matthew 23:13). By claiming exclusive access to a “perfect Bible,” this teacher positions himself as a gatekeeper, exploiting the flock for influence. Such pride is an abomination to God (Proverbs 16:5).

2. Moral Hypocrisy
While attacking others’ orthodoxy, this teacher lives in lust and pride—sins that disqualify one from leadership (1 Timothy 3:1-7). How can one claim to defend God’s Word while defying His commands (1 John 2:4)? His venom toward critics (Matthew 5:22) reveals a heart far from Christ’s humility.

3. Vain Glory and Manipulation
By trapping young pastors into loyalty, this teacher seeks “vain glory” (Galatians 5:26). He weaponizes doubt, insisting that without his teaching, the church cannot trust God. This is spiritual abuse. True shepherds point others to Christ, not themselves (John 3:30).

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III. A Call to Repentance and Unity

1. Reject False Teaching
VPP is a “human precept” (Colossians 2:8), not biblical doctrine. The church has always trusted God’s providence, not perfectionism. Let us return to the historic confession: The Scriptures are “sufficient” for salvation and godliness (2 Timothy 3:16-17), even as we humbly acknowledge textual complexities.

2. Rebuke Sinful Leadership
We urge these teachers to repent publicly. If he refuses, the church must act (Matthew 18:15-17). Leaders who cause division and live in sin must be removed (Titus 3:10-11).

3. Restore Unity in Christ
Let us focus on the gospel, not secondary disputes (Philippians 2:1-2). Our faith rests not in a perfect text, but in a perfect Savior (Hebrews 12:2).

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Conclusion
Beloved, do not be shaken. God’s Word stands forever—not because of human perfectionism, but because He is faithful. Let us reject the pride of VPP and cling to Christ, “the way, the truth, and the life” (John 14:6). May we walk in humility, love, and unity, guarding against wolves who peddle strife for their own gain.

Soli Deo Gloria.

 

Punishment for Teachers of False Doctrines

The New Testament emphasizes severe consequences for those who spread false teachings:

Divine Judgment:

Eternal Condemnation: False teachers face destruction and eternal punishment (2 Peter 2:1–3; Jude 13).

Accursed Status: Paul declares that even angels preaching a distorted gospel are "under God’s curse" (Galatians 1:8–9).

Church Discipline:

Excommunication: Churches are instructed to reject false teachers (2 John 1:10–11) and "have nothing to do with them" (Titus 3:10–11).

Public Rebuke: Leaders promoting error must be corrected openly to deter others (1 Timothy 5:20).

Consequences of Confusing Church Members

False teachings jeopardize both individuals and the church:

Spiritual Harm: Followers may be led into immorality, heresy, or apostasy (2 Peter 2:18–22; 1 Timothy 4:1).

Division and Discord: False doctrines breed quarrels, envy, and factions (1 Timothy 6:3–5; Romans 16:17–18).

Divine Discipline on the Church: Christ warns churches tolerating falsehood to repent or face judgment (Revelation 2:14–16, 20–23).

Traits of False Prophets in the New Testament

Key characteristics include:

1. Deceptive Appearance: They mimic righteousness but harbor corruption (Matthew 7:15–20; 2 Corinthians 11:13–15).
2. Immorality and Greed: They exploit others for gain and indulge in sensuality (2 Peter 2:14–15; Jude 4, 16).
3. Denial of Core Truths: They reject Christ’s authority or distort His teachings (2 Peter 2:1; 1 John 4:1–3).
4. Pride and Divisiveness: Arrogant, self-serving, and prone to causing strife (Jude 8–10; Romans 16:17–18).
5. Empty Spirituality: They appear godly but lack transformative power (2 Timothy 3:5; Colossians 2:8).

The New Testament condemns false teachers to eternal judgment and urges churches to discipline them. Their teachings risk spiritual ruin and division, while their traits—greed, deceit, immorality, and doctrinal corruption—serve as warnings to believers. Vigilance and adherence to apostolic truth are paramount (Acts 20:28–31).

1 John 5:7–8 (the Comma Johanneum)

Let’s examine 1 John 5:7–8 (the Comma Johanneum) in detail, focusing on its presence (or absence) in Greek manuscripts, its historical development, and implications for biblical textual criticism. This passage is one of the most debated textual variants in the New Testament, and understanding it is crucial for students of Scripture.

1. The Text in Question

Textus Receptus (TR) / King James Version (KJV):

"For there are three that bear witness in heaven: the Father, the Word, and the Holy Spirit; and these three are one. And there are three that bear witness on earth: the Spirit, the water, and the blood; and these three agree as one."

(1 John 5:7–8, emphasis added)

Modern Critical Texts (NA28/UBS5) / Translations (ESV, NIV):

"For there are three that testify: the Spirit, the water, and the blood; and these three agree."

(1 John 5:7–8, ESV)

The bolded Trinitarian formula ("in heaven...") is absent in modern critical editions and most modern translations.

2. Manuscript Evidence

Greek Manuscripts:

No early Greek manuscripts (1st–10th century) include the Comma Johanneum.

Key Absences:

Codex Sinaiticus (4th century).

Codex Vaticanus (4th century).

Codex Alexandrinus (5th century).

All early papyri (e.g., 𝔓⁹, 3rd century).

Later Greek Manuscripts:

The Comma appears in fewer than 10 Greek manuscripts, all dated after the 10th century.

Most of these are marginal notes or corrections influenced by the Latin Vulgate.

Latin Tradition:

The Comma first appears in Latin manuscripts in the 4th–5th centuries (e.g., Speculum attributed to Priscillian).

It was included in the Latin Vulgate (Jerome’s 4th-century translation) and became standard in the Western church.

No Greek Father (e.g., Athanasius, Chrysostom) cites the Comma, but Latin Fathers (e.g., Cyprian, 3rd century) allude to similar Trinitarian language without quoting the verse directly.

3. How Did the Comma Enter the TR?

Erasmus’s Greek New Testament (1516):

Erasmus initially omitted the Comma because he could not find it in any Greek manuscript.

Under pressure from critics who accused him of undermining the Trinity, he promised to include it if a Greek manuscript with the Comma was produced.

A 16th-century Greek manuscript (Codex Montfortianus, c. 1520) containing the Comma was hastily created (likely retro-translated from Latin). Erasmus included it in his 3rd edition (1522).

TR and KJV:

The Comma became part of the TR tradition and was included in the KJV (1611).

4. Key Reasons Scholars Reject the Comma

Textual Criticism:

The Comma is absent from over 99% of Greek manuscripts and all early witnesses.

Its presence in Latin, but not Greek, tradition suggests it was a later theological insertion to reinforce Trinitarian doctrine during debates (e.g., Arian controversies).

Linguistic Style:

The Comma’s language and syntax differ from John’s style. The abrupt shift from "Spirit, water, blood" (earthly witnesses) to heavenly witnesses disrupts the flow.

Church Fathers:

Early defenders of the Trinity (e.g., Athanasius, Augustine) never cited the Comma in their arguments, despite its obvious relevance.

5. Theological Implications

The Trinity is Unharmed:

The doctrine of the Trinity is firmly supported by other clear passages (e.g., Matthew 28:19; 2 Corinthians 13:14; John 1:1–14).

The Comma’s absence does not weaken orthodox Trinitarianism.

Providential Preservation:

God’s Word has been preserved in the consensus of Scripture, not in isolated verses. The Comma’s late addition highlights human attempts to "clarify" divine truth, but the core message remains intact.

6. Practical Takeaways for Students

Textual Criticism Matters:

The Comma Johanneum illustrates why textual criticism is essential. It helps us discern later additions and recover the earliest text.

Avoid Dogmatism on Minor Variants:

While the Comma is almost certainly not original, it does not affect essential Christian doctrine.

Trust Scripture’s Reliability:

Over 5,800 Greek NT manuscripts ensure that no major doctrine hinges on a disputed text.

Use Modern Translations:

Translations like the ESV, NIV, and NASB rely on older manuscripts and omit the Comma, reflecting the best scholarship.

Conclusion

The Comma Johanneum is a fascinating case study in textual transmission. While it was likely added to bolster Trinitarian theology, its absence from the earliest Greek manuscripts reminds us to approach Scripture with humility, trusting that God’s truth is preserved through the vast witness of the biblical tradition—not through isolated, later additions.

Further Reading:

Bruce Metzger, A Textual Commentary on the Greek New Testament.

Bart Ehrman, Misquoting Jesus (for a critical perspective).

D.A. Carson, The King James Version Debate: A Plea for Realism.

Key Takeaways

The TR is not "perfect": It reflects late medieval manuscripts with scribal additions and harmonizations.

No doctrinal compromise: Core Christian teachings (e.g., Trinity, divinity of Christ) remain intact across all manuscript traditions.

Modern critical texts (e.g., NA28, UBS5) rely on older, more diverse manuscripts (Alexandrian text-type) and are closer to the original autographs.

SINS OF THE TONGUE (1)

1. The "Sins of the Tongue" in Lying About a "Perfect" Greek TR Underlying the KJV

The Textus Receptus (TR) is the Greek New Testament compilation used for the KJV (1611). Claims that it is "perfect" or uniquely inspired are problematic for several reasons:

Historical Reality: The TR is based on late medieval manuscripts (primarily Byzantine text-type) and contains scribal errors, harmonizations, and additions (e.g., the Comma Johanneum in 1 John 5:7–8, which lacks early manuscript support).

Misrepresentation: Asserting the TR’s perfection ignores advances in textual criticism, such as the discovery of older, more reliable manuscripts (e.g., Codex Sinaiticus, Vaticanus).

Sins of the Tongue (Proverbs 6:16–19; Ephesians 4:25):

Deception: Misleading others about the TR’s flaws violates biblical commands to "speak truthfully" (Zechariah 8:16).

Pride/Arrogance: Elevating human traditions (e.g., KJV-Onlyism) over honest scholarship risks idolizing a translation (Colossians 2:8).

Division: Promoting divisive claims (e.g., "all other Bibles are corrupt") sows discord in the body of Christ (Romans 16:17).

2. What Should a Person Do If Their Pastor Lies About KJV-Onlyism?

Biblical Steps (Matthew 18:15–17):

Private Correction: Humbly and respectfully share concerns with the pastor, citing evidence (e.g., modern textual criticism, manuscript discoveries).

Seek Mediation: If unresolved, involve mature, knowledgeable church leaders to evaluate the claims.

Public Accountability: If the pastor persists in false teaching, the church must address it to protect the flock (Titus 1:9–11).

Prayer and Discernment: Pray for wisdom (James 1:5) and consider whether to remain in a church that rejects biblical scholarship.

Key Resources to Share:

1. D.A. Carson’s The King James Version Debate: A Plea for Realism.
2. James White’s The King James Only Controversy.
3. Scholarly consensus on the reliability of modern critical texts (e.g., NA28, UBS5).

3. Consequences of Lying About Verbal Plenary Preservation (VPP)

Verbal Plenary Preservation (VPP) is the claim that God miraculously preserved every word of Scripture in a specific line of manuscripts (e.g., the TR). This is distinct from the orthodox doctrine of inerrancy (original autographs were without error).

Consequences of Misrepresenting VPP:

Theological Harm:

Undermines trust in Scripture when adherents discover textual variants (e.g., Mark 16:9–20, John 7:53–8:11).

Elevates tradition over biblical truth (Mark 7:8–9).

Spiritual Consequences:

Leaders who "bear false witness" (Exodus 20:16) risk judgment (James 3:1).

Misled congregants may doubt God’s faithfulness or abandon faith entirely.

Ecclesiastical Division:

Splits churches over secondary issues, contrary to Christian unity (Ephesians 4:3).

4. A Biblical Path Forward

Affirm Scripture’s Sufficiency: All mainstream translations (KJV, ESV, NIV, etc.) faithfully convey God’s Word for salvation and discipleship.

Embrace Humility: Acknowledge that no translation or manuscript is "perfect," but God’s truth is preserved in the textual tradition (Proverbs 30:5).

Prioritize Love and Truth: Correct error graciously (2 Timothy 2:24–25) while upholding the Bible’s authority.

Conclusion

Sin of Lying About the TR: Misrepresenting its flaws violates truth and harms the church.

Responding to Pastoral Error: Follow Matthew 18, grounded in love and evidence.

Consequences of False VPP Claims: Erodes trust, divides believers, and dishonors God.

The goal is not to idolize a translation or manuscript but to trust in God’s providential care over His Word, which remains "living and active" (Hebrews 4:12) in every faithful translation.

Q&A about the Bible

1. Is there a "perfect" Bible in 2025?

No, for several reasons:

No Original Manuscripts Survive: The "autographs" (original writings) of Scripture are lost; we rely on copies. While modern critical editions (e.g., NA28/UBS5 for the NT) reconstruct the earliest attainable text, no physical Bible today is "perfect" in the sense of matching the autographs exactly.

1. Translation Limitations: All translations involve interpretation. For example:
2. Formal equivalence (ESV, NASB) prioritizes literalness but may sacrifice readability.
3. Dynamic equivalence (NIV, NLT) prioritizes clarity but may lose nuance.
4. Optimal equivalence (CSB) seeks balance but still involves choices.
5. Textual Variants: Even the best manuscripts contain minor discrepancies (e.g., spelling differences), though none affect core doctrines.

Yes, in a theological sense:

Evangelical scholars (like D.A. Carson) affirm the Bible’s doctrinal sufficiency: Current translations faithfully convey God’s message for salvation and Christian living. In this sense, the Bible is "perfect" as God’s authoritative Word (2 Tim. 3:16-17).

2. What Are the "Purest" Bible Manuscripts?

Scholars generally agree the oldest and most reliable manuscripts belong to the Alexandrian text-type, prized for their age and textual fidelity:

New Testament:

Codex Sinaiticus (4th century): Contains nearly the entire NT.

Codex Vaticanus (4th century): Highly regarded for its accuracy.

Early papyri (e.g., 𝔓⁶⁶, 𝔓⁷⁵, 2nd–3rd century) support the Alexandrian tradition.

Old Testament:

The Masoretic Text (MT, 10th century AD) is the standard Hebrew text.

The Dead Sea Scrolls (3rd century BC–1st century AD) confirm the MT’s reliability, with minor variations.

Critique of "Purity": No manuscript is flawless, but the Alexandrian text is considered closest to the originals. The Byzantine text-type (basis for the KJV) is later and includes harmonizations.

3. Which English Bible Is "Best"?

The "best" translation depends on the purpose:

For Study:

ESV (formal equivalence), NASB (most literal), or NRSV (academic, inclusive language).

For Readability:

NIV (balanced), CSB (clarity), or NLT (simplified).

For Liturgy/Preaching:

KJV (traditional), NKJV (modernized KJV), or ESV.

D.A. Carson’s View: He contributed to the NIV and emphasizes clarity while maintaining accuracy. No single translation is "best," but modern critical editions (e.g., NIV, ESV) are preferable to the KJV for textual reliability.

4. Fallacies of Bible Translation

Common misunderstandings include:

1. The "Perfect Translation" Fallacy: Assuming a translation can fully replicate the original’s nuances. All translations involve trade-offs (e.g., Greek terms like agape lack exact English equivalents).
2. The "Literal = Accurate" Fallacy: Overvaluing word-for-word translation. For example, Hebrew idioms (e.g., "kidneys" for "heart") require dynamic equivalence to make sense.
3. The "Older = Better" Fallacy: Equating manuscript age with superiority. While older manuscripts are generally preferred, later copies sometimes preserve earlier readings.
4. The "KJV-Only" Fallacy: Claiming the KJV is uniquely inspired. This ignores advances in textual criticism (e.g., older manuscripts like Sinaiticus were unknown in 1611).
5. The "Agenda-Driven" Fallacy: Accusing translations of bias without evidence (e.g., claims about the NIV "watering down" gender terms). Most translators prioritize fidelity over ideology.

Conclusion

No "Perfect" Bible in 2025: While no translation or manuscript is flawless, modern critical texts (e.g., NA28/UBS5) and translations (e.g., ESV, NIV) are exceptionally reliable.

Purest Manuscripts: Alexandrian texts (e.g., Sinaiticus, Vaticanus) for the NT; Masoretic Text and Dead Sea Scrolls for the OT.

Best English Bible: Choose based on purpose—study, readability, or tradition.

Avoid Fallacies: Recognize the limitations of translation and the importance of scholarship.

In short, the Bible’s authority lies not in textual perfection but in its divine inspiration and transformative power, preserved through God’s providence despite human limitations.

D.A. Carson's views on Bible versions, textual criticism, and the Word of God

D.A. Carson, a respected evangelical theologian and New Testament scholar, holds nuanced views on Bible versions, textual criticism, and the nature of Scripture, shaped by his commitment to both academic rigor and evangelical orthodoxy. 

1. Bible Translations

Translation Philosophy: Carson advocates for a balanced approach, recognizing the value of both formal equivalence (word-for-word, e.g., ESV) and dynamic equivalence (thought-for-thought, e.g., NIV). He contributed to the NIV translation, emphasizing clarity and accessibility while maintaining fidelity to the original texts.

Purpose-Driven Translations: He argues that different translations serve different purposes—formal equivalence for detailed study, dynamic equivalence for readability and broader audience engagement. He critiques rigid adherence to a single translation method, stressing the need for transparency about translation choices.

2. Textual Criticism

Affirmation of Reliability: Carson affirms the reliability of the New Testament text, noting that the vast majority of textual variants are minor and do not affect core Christian doctrines. He emphasizes that textual criticism is a tool to recover the original text, not a threat to scriptural authority.

Engagement with Disputed Passages: He addresses passages like the Pericope Adulterae (John 7:53–8:11) and the longer ending of Mark (16:9–20), arguing that textual criticism responsibly identifies later additions while maintaining confidence in the canonical text’s overall integrity. He supports modern critical texts (e.g., NA/UBS editions) over the Textus Receptus, critiquing the King James Only movement as historically untenable.

3. The Word of God

Authority and Inerrancy: Carson upholds the inerrancy of Scripture in its original manuscripts, distinguishing between the autographs (inerrant) and copies (reliable but containing minor errors). He maintains that current translations sufficiently convey God’s Word for doctrine and practice.

Dual Authorship: He emphasizes the Bible’s dual authorship—both human and divine—requiring careful historical-grammatical exegesis while affirming its divine authority. Scripture’s inspiration means it is fully trustworthy for teaching, rebuke, and training (2 Tim. 3:16).

Hermeneutics and Application: Carson stresses the importance of contextual interpretation and the role of the Holy Spirit in applying Scripture. He warns against subjective readings, advocating for a hermeneutic that respects the Bible’s historical particularity and theological unity.

4. Critique of Misconceptions

Anti-KJV-Only Stance: Carson critiques the King James Only movement, arguing it ignores advances in textual criticism and manuscript discoveries (e.g., older manuscripts like Codex Sinaiticus).

Rejection of Skepticism: While acknowledging textual complexities, he rejects skepticism about the New Testament’s reliability, pointing to the wealth of manuscript evidence and scholarly consensus on key readings.

Summary

Carson’s approach integrates scholarly rigor with evangelical conviction: he champions textual criticism as a means to refine our understanding of Scripture, supports diverse translation methodologies for effective communication, and unwaveringly affirms the Bible’s status as the inspired, authoritative Word of God. His work bridges academic scholarship and pastoral concern, ensuring that the Bible remains both intellectually credible and spiritually transformative.

To Theologians: A Plea for Honesty—Why the Quest for a "Perfect Bible" Divides the Church

Theologians and scholars,

I write not to condemn, but to ask questions that many in the pews are too afraid to voice. Your work shapes minds, steers institutions, and defines what “truth” means for countless believers. But a troubling pattern has emerged: the rise of doctrines like Verbal Plenary Preservation (VPP)—the belief that every word of Scripture has been perfectly preserved in specific modern translations—and the fractures it creates in the Body of Christ.

This compels me to ask: What drives the pursuit of a “perfect Bible”?

Is it truly for the edification of the church, as you claim? Or does it mask a deeper hunger—for control, for institutional power, or even self-gratification through intellectual supremacy? When you insist that only one translation or textual tradition is “divinely preserved,” are you elevating God’s glory… or your own authority?

Let’s be clear: the desire to honor Scripture is noble. But when the doctrine of VPP becomes a litmus test for faithfulness, it breeds division, not discipleship. Congregations split over which Bible is “inerrant.” Brothers and sisters accuse one another of heresy for reading a different translation. The message of Christ—a call to unity in love (John 17:21)—is drowned out by debates over vowels and scribal traditions.

Why teach a doctrine that prioritizes textual perfection over spiritual fruit?

History shows us that the church has thrived for centuries without consensus on every textual variant. Early Christians spread the Gospel using copies of copies, trusting the Holy Spirit to work through imperfect human hands. Yet today, VPP is weaponized to alienate those who dare to ask questions. Critics of this teaching are labeled “compromisers,” while doubters are shamed into silence. Is this how we steward the “ministry of reconciliation” (2 Corinthians 5:18)?

And to what end? The fruit of this doctrine is undeniable: broken relationships, dwindling congregations, and a generation of believers who equate faith with rigid certainty. When people reject VPP, it’s not because they’ve abandoned Scripture—it’s because they see the dissonance between a God “rich in mercy” (Ephesians 2:4) and a theology that leaves no room for grace in the face of mystery.

So I ask you, theologians: Are you being honest about why you teach this?

Is it to protect tradition at the cost of truth? To satisfy academic pride? Or have you, too, fallen into the trap of conflating human interpretation with divine mandate? The classroom of a Bible college is not a courtroom; it’s a nursery where fragile faith is nurtured. When you present VPP as non-negotiable dogma, are you equipping students to shepherd souls… or to police boundaries?

Consider the cost.

Every time you dismiss a skeptic, you alienate a seeker. Every time you prioritize textual purity over communal unity, you scatter the flock Christ died to gather. The world watches as the church fractures over disputes that mean nothing to the single mother seeking hope, the addict craving redemption, or the doubter longing for a faith that makes room for questions.

To those who teach: Think twice. The God who inspired Scripture also entrusted it to fallible humans. If the incarnation teaches us anything, it’s that divinity works through the ordinary, the messy, and the imperfect. Why, then, insist on a doctrine that demands the opposite?

Let us return to the heart of the matter: Scripture exists to point us to Christ, not to ourselves. If our teachings divide His body, perhaps it’s time to lay down our swords of certainty and pick up the towel of service (John 13:14).

The church doesn’t need a “perfect Bible”—it needs theologians humble enough to admit they don’t have all the answers.

—A Voice from the Pew

Why This Blog Exists: A Space for Unheard Voices

Dear Readers,

When I first felt compelled to share my thoughts about the church some 20 years ago—perspectives that felt unconventional, even strange to some—I hoped to spark honest conversations. But I quickly realized that not everyone was ready to listen. Friends, family, church members and even strangers dismissed my views outright. Some reacted with anger, others with pity. A few accused me of losing my mind. Others tried to silence me by demanding the blog be shut down, while some resorted to spreading rumors or harsh words.

So why keep writing? Because somewhere between the noise of criticism and the fear of being misunderstood, I realized something: our voice matters, even when it trembles. This blog became my refuge—a place where I could untangle my thoughts without judgment from others, where "strange" ideas could breathe freely. And over time, I discovered I wasn’t alone.

To those who’ve faced similar pushback for speaking our truth: this space is for us. Maybe our views don’t fit neatly into boxes. Maybe we’ve been labeled "too radical," "too questioning," or "too much." But here, "too much" is just enough.

The backlash? The attempts to shut us down? They’re small hurdles compared to what’s at stake: the freedom to ask hard questions, to challenge norms, and to connect with others who’ve felt just as isolated. If this blog resonates with even one person who’s been told their voice doesn’t matter, then every criticism fades into irrelevance.

So here’s to the outliers, the seekers, and the quietly curious. Keep speaking. Keep writing. And remember: our perspective might be the lifeline someone else has been searching for.

With gratitude,

A tiny blogger

A sermon for all the Bible-Presbyterian Church in this world - Reverend So

Sermon Title: "Sovereignty, Vengeance, and Faith: A Call to Shepherd with Humility"

Scripture Reading:

Romans 12:19-21 (ESV)

"Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, 'Vengeance is mine, I will repay, says the Lord.' ... Do not be overcome by evil, but overcome evil with good."

Habakkuk 2:4 (ESV)

"Behold, his soul is puffed up; it is not upright within him, but the righteous shall live by his faith."

Introduction: A Heart Check for Shepherds

Beloved in Christ, we live in perilous times, where even among those who claim the name of the Lord, there are wolves in sheep’s clothing—leaders who are cold-blooded, cruel, and unrepentant in their ways. They use their position to oppress, wound, and scatter the flock rather than to shepherd them with love and humility. But let it be known today: God is not mocked! He sees all, and He will repay every act of wickedness done in His name.

Dear brothers and sisters in Christ, called to shepherd God’s flock under the banner of Reformed truth—today, we gather not to condemn, but to recalibrate. The doctrines we hold dear—God’s sovereignty, His unmerited grace, the certainty of His justice—are not mere theological trophies. They are meant to shape us into ministers who mirror the heart of Christ. Yet, if our zeal for truth hardens into coldness, or our commitment to holiness morphs into cruelty, we have strayed from the Gospel we proclaim. Let us examine ourselves in light of God’s Word.

I. The Sovereignty of God and the Sin of Stolen Vengeance

Cruelty and oppression have no place among the shepherds of God's people. The Word declares in Ezekiel 34:10, "Thus says the Lord God, ‘Behold, I am against the shepherds, and I will require My flock at their hand.'" The Lord is watching! Those who lead with iron fists, manipulating and abusing His people, will not escape His judgment.

To you who have been wronged, do not take matters into your own hands. The Lord Himself will avenge. His justice is swift and sure, and no man, no matter his title or position, can stand against the judgment of the Almighty.

You who affirm soli Deo gloria—does your life reflect trust in God’s right to judge? When wronged, do you retaliate with sharp words, exclusion, or prideful rigidity? Remember Saul and David. Saul, obsessed with controlling his kingdom, descended into paranoia. David, though anointed king, refused to raise his hand against the Lord’s anointed, declaring, “The Lord will judge between me and you” (1 Samuel 24:12).

God’s sovereignty is not a license for us to act as His enforcers. It is a call to rest in His timing. “Vengeance is Mine” is both a warning and a comfort. When we usurp His role, we betray a lack of faith in His justice. Brothers, does your ministry reflect a trust in God’s wrath, or a hunger to wield it yourself?

II. The Righteous Live by Faith, Not Force

Habakkuk 2:4 echoes through Scripture—a rallying cry for Reformation, yet also a rebuke. The righteous are marked not by doctrinal precision alone, but by faith that surrenders control to God. The Pharisees knew Scripture but missed the Messiah because their hearts relied on rule-keeping, not relationship.

Does your sheathing reflect the “weightier matters” of mercy and faithfulness (Matthew 23:23)? To preach predestination while neglecting compassion is to build a theology without a heart. Faith that does not produce love is dead (James 2:17). The Reformers risked all to proclaim sola fide, but they never divorced faith from its fruit: humility, repentance, and love for the broken.

Despite the darkness, there is a promise for the faithful. Habakkuk 2:4 declares, "The just shall live by faith." The wicked may seem to prosper, but the faithful will endure by trusting in God. The righteous do not need to scheme or retaliate; their strength is in the Lord. Their refuge is in His presence, and their reward is eternal.

Even when we are persecuted, mistreated, and cast aside by cruel leaders, we must remember that our hope is not in men but in the God of justice. Keep your faith steadfast, for in due season, the Lord will lift up the humble and bring down the proud.

III. The Fruit of Faith: Shepherding as Christ Shepherds

Consider Christ, who dined with sinners yet condemned hypocrisy. He was uncompromising in truth but radical in grace. Paul, a theologian of God’s wrath, wrote, “Love is patient and kind; it does not insist on its own way” (1 Corinthians 13:4-5).

Is our ministry patient? Kind? Or does it “insist on its own way” through coercion or contempt? A Reformed shepherd’s strength lies not in his ability to expose sin, but in pointing sinners to the Cross—where God’s vengeance against sin was satisfied by His own Son. If we truly believe in substitutionary atonement, how can we withhold the mercy we’ve received?

Many may rise against the true church of God. False teachers, deceivers, and corrupt leaders may try to silence the truth. Yet, Jesus has given an unshakable promise in Matthew 16:18, "I will build My church, and the gates of hell shall not prevail against it."

No wicked man can overthrow what God has established. No deception, no persecution, and no manipulation will stop the advance of the kingdom of God. The Lord Himself is the defender of His people, and He will uproot every false shepherd in His appointed time.

Conclusion: A Call to Reformation of the Heart

Brothers, the Gospel we defend is not a weapon to crush the weak, but a balm for the broken. Let us repent where we’ve valued correctness over compassion. Let us lay down the sword of self-righteousness and take up the towel of service. Trust that God will judge—He needs no help. Instead, “overcome evil with good” (Romans 12:21).

May our churches be marked not by cold orthodoxy, but by warm faith—a faith that lives, breathes, and loves. For the righteous shall live by faith, and faith working through love (Galatians 5:6).

To the righteous: hold fast to your faith. God will vindicate you in His time. To the wicked shepherds: repent before it is too late, for the Lord will require an account of every soul you have led astray. Trust in God’s justice, stand firm in your faith, and remember—the gates of hell shall not prevail!

Prayer:

Heavenly Father, strip us of cruel rigidity. Clothe us in Christ’s compassion. Teach us to trust Your justice, to live by faith, and to shepherd as You do—with grace upon grace.

Lord, we trust in Your justice. Strengthen Your people to remain steadfast in faith. Expose and remove every false shepherd who seeks to harm Your flock. Let Your church rise in truth and power, and may Your name be glorified. In Jesus’ mighty name, Amen.

Common Grace

Common Grace in Christianity refers to the unmerited favor that God extends to all people, regardless of their faith or relationship with Him. It is distinct from saving grace, which is the grace that leads to salvation and is specifically given to those who believe in Christ. Common grace, by contrast, is God's general kindness and provision to all of humanity.

Some key aspects of common grace include:

General Provision: God provides for the basic needs of all people—such as food, water, and the natural beauty of the world—even for those who do not acknowledge Him. This is a form of grace that sustains life for everyone, regardless of their spiritual state.

Human Restraint from Evil: Through common grace, God restrains the full effects of evil in the world, preventing humanity from descending into complete chaos. It is through this grace that people are able to live together in relative peace and order, even in a fallen world.

Moral Conscience: God gives every person a moral sense, a conscience that helps guide them toward basic notions of right and wrong. This is a form of grace that enables individuals to act with compassion, justice, and fairness, even if they are not believers.

Cultural Blessings: Common grace also extends to the creative and productive abilities that humans have, such as the development of art, science, and technology. Even non-believers can contribute to the flourishing of human civilization, which ultimately reflects God's image in them.

Theologians often emphasize that common grace is a demonstration of God's goodness, mercy, and patience. It is not given because of any merit on the part of the recipients, but simply because of God’s character as a loving and just Creator. It allows people to experience a certain degree of peace, beauty, and prosperity, even in a world marred by sin.

While common grace does not lead to salvation, it serves as a reminder of God's goodness, drawing people toward recognizing their need for His saving grace through Jesus Christ. It also underscores God's impartiality and His desire for all people to experience His blessings, not just those who are in the family of faith.

What Is Neo-Calvinism?

Below are 16 theses we believe provide a healthy understanding of the core of neo-Calvinist theology. If these are compelling, you can find expansion, explanation, and application in fuller form in our book.

1. Neo-Calvinism is a critical reception of Reformed orthodoxy, contextualized to address the questions of modernity.
2. Christianity can challenge, subvert, and fulfill the cultures and philosophical systems of every age.
3. Neo-Calvinism rejects theological conservatism and progressivism. Instead, it applies historic creedal and confessional theology to the concerns of the contemporary world.
4. The triune God created the world and all creatures as a living unity in diversity, with a definite purpose and goal.
5. “Organism” and “organic unity” are fitting terms to describe creation’s many unities in diversities, as it analogically reflects the triune God.
6. The image of God is the pinnacle of creation’s organic shape, referring to humanity collectively, male and female, and the self as a unity.
7. The problem with the world is not ontological but ethical—sin has corrupted much (in fact, everything).
8. Out of the sinful mass of the organism of humanity under Adam, God elects to regenerate individuals into a new, sanctified organic humanity under Christ, thus asserting a covenantal antithesis between the seed of the woman and the seed of the serpent.
9. By the Spirit’s work in common grace, God restrains sin and gifts fallen humanity with moral, epistemic, and life-giving goods to enjoy, for the sake of redemption in Christ.
10. God has revealed himself to every person—both objectively and subjectively. This implanted affection and knowledge of God isn’t a human determination as the product of reason (or natu­ral theology) but God’s general revelation by the Holy Spirit.
11. The Bible is God’s revelation of himself, as the Spirit inspires a diversity of human authors to write all that God intends to communicate. The Bible serves as the ultimate norm and agent of unity, though not the sole source, for the fields of knowledge.
12. The triune God and his revelation matter for the entire human life because every person always stands before the face of God.
13. Wisdom points us to a Christian worldview: Christian the­ology should discipline the insights of both philosophy and the various sciences. Christians should conform their entire selves to the lordship of Christ.
14. Re-creation happens by divine agency alone and brings creation to its original goal: that God would make his dwell­ing place with humankind, in a consummated and sanctified cosmos.
15. Jesus Christ’s messianic dominion as King of God’s kingdom is the aim of God’s work in history and the purpose of creaturely redemption.
16. The visible church exists as an institute and an organism: as an institute to preach the gospel and administer the sacraments and as an organism of individuals bound together by the Spirit to witness to new creation.

These theses are helpful to address pressing questions like the following:

How might we continue to trans­mit and translate the older theologies of the past into the contemporary philosophical idioms of the day?

How might we continue to accommo­date the genuine findings of contemporary scientific scholarship without compromising the substance of our theological commitments?

How do we not merely tell but show that the Christian faith continues to be rel­evant for our age and for every age?

As Tim Keller has also suggested in a recent podcast episode, neo-Calvinism has resources to help us show the global and perennial relevance of the Christian faith. We hope these 16 theses and our book might help toward that end. 

https://www.thegospelcoalition.org/article/history-neo-calvinism-explained/