Red flag - Carl McIntire

Carl McIntire (1906–2002), a polarizing figure in 20th-century American Presbyterianism, was frequently criticized for theological rigidity, authoritarian leadership, and extrabiblical legalism, which led many to question his credibility and label his teachings as "false" or harmful. While he framed himself as a defender of biblical orthodoxy, critics—including former allies—accused him of distorting Reformed theology, fostering division, and prioritizing personal power over unity. Below are key critiques of McIntire’s legacy:

1. Theological and Ethical Legalism

McIntire enforced strict behavioral rules (e.g., total alcohol abstinence, dress codes) that went beyond the Westminster Confession, leading critics to accuse him of "adding to Scripture" (Revelation 22:18).

Example: He split from the Orthodox Presbyterian Church (OPC) in 1937 partly over his insistence on premillennialism and teetotalism, which the OPC deemed non-essential.

Critics likened his approach to the Pharisees’ legalism (Matthew 23:4), arguing he burdened believers with human traditions rather than gospel freedom.

2. Authoritarian Leadership and Cult of Personality

McIntire’s leadership style was marked by centralized control and intolerance of dissent:

He expelled pastors and congregations that questioned his authority, framing criticism as rebellion against God (e.g., citing Romans 13:1–2).

In 1956, he was deposed as moderator of the Bible Presbyterian Church (BPC) after clashes with leaders like J. Oliver Buswell, who accused him of autocracy.

His International Council of Christian Churches (ICCC), founded in 1948, became a platform for his agenda, alienating mainstream evangelicals.

3. Militant Separatism

McIntire’s "no fellowship with unbelievers" stance (based on 2 Corinthians 6:14–17) extended to condemning even conservative groups like Billy Graham’s crusades and the National Association of Evangelicals.

Critics argued his separatism devolved into sectarianism, isolating the BPC and ICCC from broader Christian unity.

His attacks on Reformed leaders like J. Gresham Machen (who had mentored him) as "compromisers" were seen as uncharitable and divisive.

4. Political Activism Over Gospel Mission

McIntire fused far-right politics with his ministry, promoting conspiracy theories (e.g., anti-communist paranoia) and organizing rallies that equated liberalism with Satanic influence.

He founded the American Council of Christian Churches (ACCC) to counter the National Council of Churches but used it to advance partisan agendas.

Critics accused him of "weaponizing Scripture" to justify political extremism, diverting focus from spiritual renewal to culture-war battles.

5. Financial Scandals and Questionable Practices

McIntire’s ventures, such as the Christian Beacon newspaper and Faith Theological Seminary, faced accusations of financial mismanagement.

His "Radio Free America" broadcasts and hotel projects (e.g., the Christian Admiral Hotel) ended in bankruptcy, damaging his reputation.

Detractors saw these failures as evidence of misplaced priorities and poor stewardship.

6. Eschatological Fixation

McIntire’s dogmatic premillennial dispensationalism led him to interpret global events (e.g., Cold War tensions) through apocalyptic lenses, often predicting Christ’s imminent return.

When his prophecies failed (e.g., claims about the European Union as a "revived Roman Empire"), critics dismissed his theology as sensationalist and unfounded.

7. Legacy of Fragmentation

By the 1970s, McIntire’s influence collapsed as most BPC congregations left to join the Presbyterian Church in America (PCA) or Evangelical Presbyterian Church (EPC).

His remaining followers dwindled into obscurity, with the Bible Presbyterian Church (Collingswood Synod) surviving as a tiny sect.

Reformed theologians like R.C. Sproul later criticized McIntire’s legacy as a cautionary tale of how dogmatism and personal ambition fracture churches.

Was McIntire a "False Prophet"?

While McIntire’s defenders praised his stand against liberalism, critics argue his methods and extrabiblical demands disqualified him as a trustworthy leader:

False Teachings: His legalism, apocalypticism, and political syncretism strayed from Reformed confessional norms.

Fruit of Division: His ministries bred strife, not spiritual growth, violating Jesus’ call for unity (John 17:21).

Moral Failings: Scandals and authoritarianism undermined his moral authority.

However, labeling him a "false prophet" depends on theological interpretation. More commonly, he is remembered as a cautionary figure who conflated personal convictions with divine truth, harming the very orthodoxy he sought to protect.

McIntire’s legacy is a mix of rigid zeal and self-inflicted decline, illustrating the dangers of equating human tradition with biblical fidelity.

In Singapore, history is repeated.

The Bible was weaponized in Bible Presbyterian Church

The Bible Presbyterian Church (BPC), founded in 1937 by Carl McIntire after splitting from the Orthodox Presbyterian Church (OPC), became a crucible for internal conflicts where the Bible was weaponized to attack theological opponents, enforce doctrinal purity, and justify schisms. These clashes often revolved around divergent interpretations of Scripture, secondary doctrinal issues, and personality-driven power struggles, all framed as battles for biblical fidelity. Here’s how the Bible became a tool for division:

1. Debates Over Eschatology

Premillennialism vs. Amillennialism:

The BPC insisted on premillennial dispensationalism (a literal 1,000-year earthly reign of Christ) as a non-negotiable doctrine. Members used apocalyptic passages (e.g., Revelation 20) to accuse those with amillennial views (symbolic interpretations of Christ’s reign) of "compromising Scripture."

Consequence: Critics within the BPC labeled amillennialists as "unbiblical," even though the OPC and broader Reformed tradition historically tolerated amillennialism. This created an "us vs. them" dynamic.

2. Secondary Issues Elevated to Doctrinal Status

Alcohol Abstinence:

The BPC mandated total abstinence from alcohol, citing verses like Proverbs 20:1 ("Wine is a mocker") and Romans 14:21 ("It is good not to drink wine"). Those who argued for moderation (citing Jesus’ wine-making in John 2 or Paul’s advice to Timothy in 1 Timothy 5:23) were accused of "licentiousness" or undermining biblical authority.

Ecumenical Separatism:

McIntire’s strict separatism—forbidding cooperation with non-fundamentalist groups—relied on 2 Corinthians 6:14–17 ("Do not be yoked with unbelievers"). Dissenters seeking broader evangelical alliances were branded as "disobedient" to Scripture.

3. Personality Conflicts Masked as Doctinal Disputes

Carl McIntire vs. Opponents:

McIntire’s authoritarian leadership style led to clashes with figures like J. Oliver Buswell, president of Faith Theological Seminary. Buswell criticized McIntire’s divisive tactics, but McIntire framed dissent as rebellion against "God’s Word," using passages like Hebrews 13:17 ("Obey your leaders").

Power Struggles:

Disagreements over church governance (e.g., centralized control vs. congregational autonomy) were justified using selective biblical proof-texts. For example, McIntire’s critics accused him of violating Presbyterian polity, citing Acts 15’s model of collective decision-making.

4. Cessationism and Anti-Charismatic Polemics

The BPC rigidly opposed charismatic practices (e.g., speaking in tongues), citing 1 Corinthians 13:8 ("prophecies will cease") to attack Reformed groups open to spiritual gifts. This stance alienated members influenced by mid-20th-century charismatic renewal movements, leading to accusations of "quenching the Spirit" (1 Thessalonians 5:19).

5. Social and Political Battles

Anti-Communism:

McIntire tied the BPC to far-right politics, using Revelation’s imagery of "Babylon" to equate communism with Satanic influence. Critics who resisted politicizing the church were labeled "soft on evil," with verses like James 4:4 ("friendship with the world is enmity with God") weaponized against them.

Moral Campaigns:

The BPC’s opposition to cultural trends (e.g., rock music, Hollywood) relied on verses like Romans 12:2 ("do not conform to the world"). Internal dissenters were accused of "worldliness," even over minor issues.

6. Fragmentation and Schism

1940s–1950s Splits:

The BPC fractured repeatedly, with breakaway groups like the Evangelical Presbyterian Church (1961) accusing McIntire of "Pharisaical legalism" (Matthew 23:4) for adding extrabiblical rules (e.g., dress codes) to Reformed confessional standards.

Collapse of McIntire’s Influence:

By the 1970s, many congregations rejected his combative style, joining the Presbyterian Church in America (PCA) or Orthodox Presbyterian Church (OPC). These departures were justified as a return to "Reformed biblicism" free of personality cults.

Legacy of Weaponization

The BPC’s internal strife illustrates how biblicism—the insistence on strict literalism and inerrancy—can fuel division when paired with rigid dogmatism. By treating every disagreement as a test of biblical loyalty, the church turned Scripture into a tool for exclusion rather than unity. This pattern persists in many conservative Reformed circles today, where debates over race, gender, and sexuality are similarly framed as battles for the Bible’s "true" meaning.

JK betrayed Jesus Christ and John Calvin, disturbing the peace of the Church.

Jet-free Cool, a proponent of Verbal Plenary Preservation (VPP) and KJV-Onlyism, is betraying Jesus Christ, John Calvin, and disturbing church peace.

1. JK’s Betrayal of Jesus Christ

a. Elevating Translation Over Scripture’s Essence
VPP asserts that God perfectly preserved every word of Scripture in specific manuscripts (often the Textus Receptus underlying the KJV). KJV-Onlyism further claims the KJV is the only legitimate English translation. Critics argue that this elevates a translation to the level of inspired text, potentially shifting focus from Christ’s teachings to textual formalism. Jesus emphasized the spirit of Scripture (e.g., love, mercy, faith) over rigid adherence to texts (Matthew 23:23–24). By prioritizing translation debates, proponents risk obscuring the Gospel’s core message.

b. Creating Barriers to Faith
If KJV-Onlyism is presented as essential for salvation or true discipleship, it could add a human-made requirement to faith, contradicting Jesus’ emphasis on grace (Ephesians 2:8–9). This might alienate believers who use other translations, fracturing unity in the Body of Christ (John 17:20–23).

c. Divisiveness vs. Unity
Jesus prayed for unity among believers (John 17:21). Promoting KJV-Onlyism as a litmus test for orthodoxy can breed judgmentalism and division, undermining the church’s witness—a betrayal of Christ’s call for love and reconciliation.

2. JK’s betrayal of John Calvin

a. Misrepresenting Calvin’s View of Scripture
Calvin upheld sola Scriptura but recognized textual variants and the need for careful exegesis. He used the best available manuscripts (e.g., the Textus Receptus was not yet standardized in his time) and emphasized the Holy Spirit’s role in illuminating Scripture. By rigidly insisting on KJV-onlyism, JK’s stance conflicts with Calvin’s openness to textual scholarship and his focus on Scripture’s substance over specific translations.

b. Rejecting Calvin’s Hermeneutical Principles
Calvin prioritized Christocentric interpretation and theological coherence over strict literalism. VPP/KJV-Onlyism risks reducing Scripture to a static text rather than a living revelation, potentially neglecting Calvin’s emphasis on its transformative purpose (Hebrews 4:12).

3. Disturbing the Peace of the Church

a. Factionalism Over Non-Essentials
KJV-Onlyism often sparks contentious debates about secondary issues (e.g., translation preferences), diverting energy from evangelism and discipleship. Paul urged churches to avoid quarrels over "disputable matters" (Romans 14:1). Such disputes can split congregations, eroding trust and fellowship.

b. Undermining Scholarly Consensus
Most biblical scholars reject VPP/KJV-Onlyism due to advances in textual criticism (e.g., older manuscripts like Codex Sinaiticus). Dismissing scholarship as "liberal" or "unfaithful" alienates educated believers and fosters anti-intellectualism, weakening the church’s engagement with modern challenges.

c. Legalism vs. Gospel Freedom
Insisting on KJV-Onlyism can breed a culture of legalism, where adherence to a translation becomes a measure of spirituality. This contradicts Paul’s warning against "yokes of bondage" (Galatians 5:1) and distracts from the Gospel’s liberating truth.

Conclusion

Jet-free Cool and other VPP/KJV-Only advocates may sincerely seek to uphold biblical authority, we argue that their approach risks:

• Distorting Jesus’ message by prioritizing textual formalism over Gospel substance.
• Misrepresenting Calvin’s balanced view of Scripture’s authority and interpretation.
• Fracturing church unity through divisive debates on non-essential issues.

We call on JK, whether preserving a specific translation aligns with Scripture’s call for unity, grace, and fidelity to its redemptive purpose.

Jesus calls believers to love one another (John 13:34–35), even amid disagreements. "We must speak the truth in love, growing into Christ who is the head (Ephesians 4:15). Let’s address doctrinal differences without compromising kindness." The core Gospel (Christ’s death, resurrection, and salvation by grace) is non-negotiable. Translation preferences, while important, are secondary. We must avoid elevating them to tests of fellowship (Romans 14:1–6).

Calvin prioritized the substance of Scripture over textual minutiae. He wrote, “The Word is not apprehended by the intellect alone, but by the illumination of the Holy Spirit” (Institutes 3.2.33). Furthermore, Christ rebuked legalistic focus on external adherence (Matthew 15:3–9) and called believers to the heart of Scripture: love for God and neighbor (Matthew 22:37–40).

Again, we warn JK. "Is this issue worth splitting the body of Christ? Let us pursue what makes for peace and mutual edification (Romans 14:19)." Let us pray for humility, clarity, and repentance—for ourselves and others (James 1:5). Trust the Holy Spirit to convict and guide us (John 16:13). "Let us major on the majors: preaching Christ crucified, not quarreling over words (2 Timothy 2:14). Reformers’ “Sola Scriptura” means Scripture is the final authority, not that one translation is divinely dictated. Let us honor Jesus’ call to be “wise as serpents and innocent as doves” (Matthew 10:16).

We pray that the Lord cut off the head of the snake in BPC.

Prabu-Ass Kosi betrayed Eramus

Desiderius Erasmus (1466–1536), the Renaissance scholar who compiled the first published Greek New Testament (1516), did not promote a "perfect" Greek Textus Receptus (TR). His work was groundbreaking but pragmatic, and he openly acknowledged its limitations. Here’s a breakdown of his approach and legacy:

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1. Erasmus’s Goals and Methods

• Primary Aim: To create a critical Greek New Testament to improve upon the Latin Vulgate, which he criticized for inaccuracies.
• Sources: He used a small handful of Greek manuscripts available to him (mostly 12th–15th century Byzantine texts), along with the Latin Vulgate. Notably, he improvised in places (e.g., retranslating the Latin Vulgate back into Greek for the last six verses of Revelation, as his Greek manuscript lacked them).
• Revisions: Erasmus updated his text in later editions (1519, 1522, 1527, 1535), incorporating feedback and new manuscripts. For example, his 3rd edition (1522) included the Comma Johanneum (1 John 5:7–8) under pressure from critics, despite its absence in most Greek manuscripts.

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2. Erasmus’s View of "Perfection"

• Scholarly Humility: Erasmus recognized the provisional nature of his work. In his annotations, he discussed textual variants and uncertainties, showing he did not consider his edition flawless.
• Criticism of the Church: His goal was to reform medieval Catholic practices, not to enshrine a "perfect" text. He even wrote, "No one is prohibited from emending [my work]."
• No TR "Advocacy": The term Textus Receptus ("Received Text") was coined in 1633 (by the Elzevir publishers) to market later Greek NT editions. Erasmus died long before this label emerged and never claimed his text was divinely preserved or final.

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3. The TR’s Evolution After Erasmus

Later editors like Robert Estienne (Stephanus) and Theodore Beza refined Erasmus’s work, incorporating older manuscripts (e.g., Codex Bezae) and expanding textual notes. By the 1630s, the Elzevir editions standardized the TR, which became the basis for the KJV New Testament (1611). However, the TR itself was a moving target, revised over 150 years.

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4. Key Misconceptions

• KJV-Only Claims: Modern KJV-only advocates (19th/20th century) often retroject the idea of a "perfect TR" onto Erasmus, but this contradicts his own writings.
• Erasmus vs. TR Idealism: Erasmus sought to make Scripture accessible and accurate for reform, not to create an unchanging text. He would have rejected later polemics about TR "perfection," as he prioritized scholarship over dogma.

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Conclusion: Erasmus’s Greek New Testament was a scholarly tool, not a declaration of textual perfection. His work was foundational for the TR tradition, but he openly revised it and admitted its flaws. The notion of a "perfect TR" is a later theological construct, alien to Erasmus’s humanist, reform-minded ethos.

By propagating VPP and teaching in the church that TR is kept pure and perfect, Prabu-Ass Kosi betrayed Eramus. The Filipino counterpart was intimidated by this Keling man from Keling, who forced them to join VPP and assembled a team of enslaved Filipino pastors. The Filipino had to submit to him in order to get funding from the mother church. Dare him, to do this on the Chinese counterpart. 

Quek SY betrayed Dr. John Sung

John Sung (1901–1944), a prominent Chinese evangelist and revivalist, held a conservative and pragmatic view of Bible translations, shaped by his theological convictions and evangelistic focus. Key aspects of his perspective include:

Emphasis on Vernacular Accessibility: Sung prioritized making the Bible accessible to ordinary people in their native language. He ministered during a time when the Chinese Union Version (CUV, completed in 1919) became the standard Protestant Bible in China. He likely supported this translation as it allowed widespread understanding and use among Chinese believers, aligning with his evangelistic goals.

John Sung advocated for Bible translations that were both theologically rigorous and linguistically accessible, supporting the Chinese Union Version as a vital tool for evangelism and discipleship in early 20th-century China. His views reflected a blend of conservative doctrine, practical missiology, and a commitment to empowering lay believers through Scripture.

in 2010s Quek SY attacked and chased out the Mandarin speaking pastor and members who are using CUV in his church. What a betrayal! I should ask Quek SY, "Loved thou God?"

Timothy Tow betrayed Dr. J. Oliver Buswell, Jr.

Dr. J. Oliver Buswell, Jr. (1895–1977), a prominent theologian, philosopher, and president of Wheaton College, was a conservative evangelical scholar who engaged deeply with questions of biblical authority, inerrancy, and the nature of Scripture. His stance on the "perfect Bible" reflects a nuanced commitment to the inerrancy of the original autographs, combined with a cautious openness to textual criticism and modern scholarship. Here’s an overview of his position:

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1. Affirmation of Biblical Inerrancy

Buswell firmly upheld the doctrine of biblical inerrancy, aligning with the Princeton Theological Seminary tradition (e.g., B.B. Warfield). He taught that the original manuscripts (autographs) of Scripture were free from error in all they affirmed, whether theological, historical, or scientific. This view was rooted in his belief that the Bible is the inspired Word of God, with God as its ultimate author.

• Key Quote:

"The Bible, as originally given, is in all its parts the Word of God written, and therefore in all its parts is free from error" (A Systematic Theology of the Christian Religion, 1962).

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2. Distinction Between Autographs and Copies

Like Warfield, Buswell distinguished between the inerrancy of the original manuscripts and the reality of minor textual variations in copies. He acknowledged that scribal errors and variants exist in surviving manuscripts but argued these do not undermine the Bible’s overall reliability or doctrinal clarity.

• His View:
  Textual criticism is a legitimate tool to approximate the original text, and no doctrine hinges on disputed passages.

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3. Rejection of KJV-Onlyism

Buswell did not support KJV-Onlyism or the idea that the Textus Receptus (TR) was a "perfect" text. He recognized the value of modern textual criticism and newer translations based on older, more reliable manuscripts (e.g., Codex Sinaiticus, Vaticanus).

• Example:
  He endorsed the Revised Standard Version (RSV) despite criticism from some fundamentalists, arguing that modern translations could improve accuracy.

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4. Engagement with Textual Criticism

Buswell accepted the findings of textual scholarship while maintaining confidence in Scripture’s preservation. He believed God’s providence ensured the essential integrity of the biblical text across history, even as scholars worked to resolve minor uncertainties.

• Key Point:
  He saw no conflict between rigorous scholarship and a high view of Scripture’s authority.

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5. Opposition to Hyper-Fundamentalism

Buswell critiqued hyper-fundamentalist trends that rejected all critical scholarship or elevated traditional interpretations (e.g., KJV-Onlyism) over evidence-based study. He argued that such approaches risked undermining the credibility of biblical inerrancy by conflating human traditions with divine truth.

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6. Emphasis on Practical Authority

For Buswell, the Bible’s perfection was not an abstract doctrine but a foundation for Christian life and practice. He stressed that Scripture’s authority and sufficiency guide believers in faith, ethics, and worship.

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Comparison to Contemporaries

• B.B. Warfield: Buswell shared Warwell’s focus on the inerrancy of the autographs but was more willing to engage with modern scholarship.
• Cornelius Van Til: Both affirmed inerrancy, but Buswell avoided Van Til’s presuppositional apologetics, favoring evidentialist approaches.
• KJV-Only Advocates: Buswell explicitly rejected their claims, viewing them as anti-intellectual and theologically misguided.

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Key Works Reflecting His Views

1. A Systematic Theology of the Christian Religion (1962): Outlines his inerrancy stance.
2. The Bible Today (1940s–1950s): Addresses textual criticism and translation issues.
3. Articles in Christianity Today and The Evangelical Quarterly: Defend biblical authority against both liberal and fundamentalist extremes.

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Conclusion

Dr. Buswell’s stand on the "perfect Bible" can be summarized as:

1. Inerrancy of the original autographs: The Bible is God’s errorless Word in its original form.
2. Openness to textual criticism: Variants in copies do not negate Scripture’s authority.
3. Rejection of KJV-Onlyism: Modern translations and scholarship are valid tools.
4. Balanced conservatism: A commitment to both biblical authority and intellectual integrity.

His approach sought to uphold the Bible’s divine inspiration while engaging constructively with scholarly advances—a stance that remains influential in evangelical theology today.

 

The Westminster Confession of Faith does not promote VPP and "KJV-Onlyism."

The Westminster Confession of Faith (1646) does not promote the perfection of the Textus Receptus (TR), a specific translation like the KJV, or "KJV-Onlyism." Instead, it affirms the perfection of the Bible in its original manuscripts (autographs) and the authority of Scripture as God’s Word. Here’s a breakdown:

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1. The Confession’s View of Biblical Perfection

• Original Autographs: The Westminster Confession (WCF) teaches that the original Hebrew and Greek manuscripts were "immediately inspired by God" and "kept pure in all ages" by His providence (WCF 1.8). This affirms the perfection (inerrancy/infallibility) of the Bible in its original languages.
• No Mention of the TR or KJV: The WCF does not reference the Textus Receptus (TR) or the King James Version (KJV) by name. The TR was the standard Greek New Testament text of the Reformation era, and the KJV (published in 1611) was widely used, but the Confession’s focus is on the theological principle of Scripture’s divine origin, not textual or translational debates.

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2. Translations and the Role of the Church

• Translations as Necessary: The WCF acknowledges that Scripture must be translated into the "vulgar [common] language" of people (WCF 1.8). It affirms the value of translations but insists they must be faithful to the original languages.
• No Exclusive Translation: The Confession does not endorse the KJV (or any translation) as uniquely perfect or binding. It states that if a translation’s meaning is disputed, the issue must be settled by "the original Hebrew and Greek" (WCF 1.8), not by elevating one translation over others.

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3. Rejection of "KJV-Onlyism"

• KJV-Onlyism Is Modern: The "KJV-Only" movement (which claims the KJV is uniquely inspired or superior to all other translations) arose in the 19th–20th centuries, long after the WCF. The Confession’s authors could not have anticipated this debate.
• The WCF’s Principles Contradict KJV-Onlyism:
• The Confession prioritizes the original languages, not a translation.
• It allows for revisions of translations as scholarship advances (WCF 1.8).
• It rejects the idea that any translation is "kept pure" in the same way as the original autographs.

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4. The TR in Historical Context

• TR as the Era’s Standard Text: The TR was the Greek New Testament text used by Reformed theologians in the 17th century, including the Westminster divines. However, the WCF does not declare the TR itself "perfect." Instead, it assumes the TR (and the Masoretic Text for the Old Testament) as the best available witnesses to the original autographs.
• Modern Scholarship: If alive today, the Westminster divines would likely approve of using older manuscripts (e.g., Codex Sinaiticus) and critical editions (e.g., NA28) to refine our understanding of the original text, as the Confession’s logic prioritizes the original languages over any printed text.

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5. Key Quotes from the Westminster Confession

• WCF 1.8:

"The Old Testament in Hebrew [...] and the New Testament in Greek [...] being immediately inspired by God, and by His singular care and providence kept pure in all ages, are therefore authentical."
(Note: "Authentical" here means "authoritative," not "perfectly preserved in every copy.")

• WCF 1.10:

"The Supreme Judge [...] can be no other but the Holy Spirit speaking in the Scripture."
(Emphasis on Scripture’s authority, not a specific translation.)

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Conclusion

The Westminster Confession promotes:

1. The perfection of the Bible in its original manuscripts (Hebrew/Greek).
2. The authority of Scripture over tradition or human authority.
3. The necessity of faithful translations into common languages.

It does not:

• Declare the Textus Receptus perfect.
• Elevate the KJV (or any translation) as exclusively authoritative.
• Support "KJV-Onlyism," which is a later, extra-confessional movement.

The WCF’s framework allows for textual criticism and updated translations, provided they align with the original languages. Its focus is on Scripture’s divine inspiration and sufficiency, not defending specific textual traditions or translations.

May the true Church of God lives in peace.

B. B. Warfield and Verbal Plenary Preservation

If B. B. Warfield (1851–1921) were alive today, it is highly unlikely he would argue for the "perfection" of the Textus Receptus (TR) or endorse a "KJV-Only" position. Here’s why:

1. Warfield’s Commitment to Textual Criticism

Warfield was a staunch advocate of textual criticism—the scholarly study of biblical manuscripts to reconstruct the original text. He recognized that the Textus Receptus (the Greek New Testament text underlying the KJV) was based on late medieval manuscripts and contained errors. He praised advancements in textual scholarship, such as the discovery of older manuscripts (e.g., Codex Sinaiticus, Codex Vaticanus), which revealed earlier and more reliable readings. Warfield would likely support modern critical editions (e.g., NA28, UBS5) over the TR, as they reflect older and more diverse manuscript evidence.

2. Warfield’s View of Inerrancy

Warfield defended biblical inerrancy, but he restricted this to the original autographs (the first manuscripts penned by biblical authors). He did not extend inerrancy to later copies, translations, or printed editions like the TR or KJV. For Warfield, the goal of textual criticism was to approximate the original text as closely as possible, which modern scholarship achieves better than the TR.

3. Warfield’s Stance on Bible Translations

Appreciation for the KJV: Warfield respected the KJV as a monumental achievement for its time, but he did not view it as uniquely inspired or final. He supported revisions of the KJV (e.g., the Revised Version of 1881) to incorporate newer manuscript discoveries.

Openness to Modern Translations: Warfield would likely endorse contemporary translations (e.g., ESV, NASB) based on critical Greek texts, as they align with his commitment to accuracy and scholarly rigor.

4. Opposition to "KJV-Only" Ideology

The "KJV-Only" movement (which asserts the KJV’s superiority or exclusive legitimacy) emerged largely after Warfield’s death and is rooted in anti-critical fundamentalism. Warfield, however, was a critical scholar who valued academic engagement. He would reject the KJV-Only position as:

1. Theologically unsound: Elevating a translation to "perfection" contradicts his distinction between the original inerrant autographs and fallible copies/translations.
2. Historically naive: The KJV relies on the TR, which Warfield knew was imperfect and outdated compared to older manuscripts available today.
3. Anti-intellectual: Warfield saw textual criticism as a means to honor Scripture’s integrity, not undermine it.

5. Warfield’s Modern Analogue

Warfield’s closest modern counterparts are scholars like D. A. Carson or Michael Kruger, who affirm inerrancy while embracing textual criticism and modern translations. He would likely align with the Chicago Statement on Biblical Inerrancy (1978), which upholds the original manuscripts’ authority without idolizing any translation.

Conclusion

B. B. Warfield would not endorse the perfection of the Textus Receptus or a KJV-Only stance. Instead, he would champion:

1. The use of critical Greek/Hebrew texts to approximate the original autographs.
2. Modern translations that reflect advances in textual scholarship.
3. A distinction between the inerrancy of the originals and the fallibility of all copies and translations.

His approach balances reverence for Scripture’s divine inspiration with intellectual humility—a stance incompatible with KJV-Onlyism’s rigid traditionalism.

John Calvin and the Presbyterian Church

John Calvin (1509–1564), a central figure in the Protestant Reformation, articulated a robust and influential theology of Scripture that shaped Reformed Christianity. His definition of the Bible emphasized its divine authority, inspiration, and sufficiency, grounded in his theological framework.

Calvin taught that the Bible is the "Word of God," authored by the Holy Spirit through human writers. He described Scripture as "dictated by the Holy Spirit" (Institutes of the Christian Religion 1.7.4), though he acknowledged the human authors' distinct styles and contexts.

He taught that the Bible contains all knowledge necessary for salvation and godly living (Institutes 1.6.1). No additional revelations or traditions are required beyond what Scripture provides.

He stressed that proper understanding depends on the illumination of the Holy Spirit, not just intellectual effort (2.2.20–21).

Original Manuscripts: 

While Calvin did not use the modern term "inerrancy," he held that the original Scriptures, as God-breathed, were free from error in their teachings. He acknowledged apparent contradictions or challenging passages but attributed these to human interpretive limitations, not divine error.

He recognized the Bible’s human dimensions (e.g., cultural idioms, authorial styles) but maintained that God’s message remained pure and undistorted.

Calvin’s view of Scripture laid the groundwork for Reformed orthodoxy and influenced later Protestant movements, including Puritanism and evangelicalism. His emphasis on divine authority, the Spirit’s role, and biblical sufficiency remains central to Reformed theology today.

Calvin defined the Bible as the inspired, authoritative, and self-authenticating Word of God, sufficient to guide believers in faith and practice, with its truth confirmed by the Holy Spirit. His teachings sought to restore Scripture as the foundation of Christian life, free from ecclesiastical corruption.

Conclusion:

Presbyterianism is a subset of Calvinism, defined by both theology (Calvin’s teachings) and structure (elder governance). Thus:

1. Churches that agree with Calvin and adopt his polity should call themselves Presbyterian.

2. Churches that disagree with Calvin (in doctrine or governance) should not use the label, as it would misrepresent their identity.

John Calvin's teachings on the Bible should be upheld by all Presbyterian churches, and dissident Bible instructors like Jeffrey Khoo, Quek Suan Yew, and Prabudas Koshy should be avoided. 

Charles Spurgeon and the Perfect Bible

Charles Spurgeon, the renowned 19th-century Baptist preacher, held a high view of Scripture and believed in the divine inspiration and authority of the Bible. He often referred to the Bible as perfect in the sense that it is the infallible Word of God, without error in its original manuscripts, and entirely sufficient for faith and practice. Spurgeon's sermons and writings frequently emphasized the trustworthiness and perfection of Scripture in its divine origin and purpose.

However, it is important to clarify that Spurgeon did not advocate for the perfection of specific Bible translations in the same way some modern proponents of the King James Version (KJV) might. He used the KJV himself, as it was the dominant English translation of his time, but he also acknowledged the value of other translations and the original Hebrew and Greek texts. Spurgeon's focus was on the divine perfection of the Bible's message and its authority, rather than on the perfection of any particular translation.

Spurgeon promoted the idea of a perfect Bible in terms of its divine inspiration and authority, but he did not necessarily argue for the textual or translational perfection of any specific version.

A prayer for Bible-Presbyterian Church

O Lord, our God, Father of mercy and truth, we come before you with heavy hearts, burdened for the state of the Bible-Presbyterian Church. We lift up to you our brothers and sisters who are being led astray by false teachings, particularly the doctrine of Verbal Plenary Preservation.

We humbly ask, O Lord, that you would shine the light of your truth upon this church. Expose the errors that are being propagated and remove those who are causing division and confusion. We pray that you would grant discernment to your people, that they may recognize and reject these false teachings, and cling to the pure and unadulterated Word of God.

We understand, Lord, that the hearts of those who err are often entangled with their families and congregations. Therefore, we earnestly implore you to intervene in their lives. Touch their hearts, open their eyes to the truth, and grant them repentance. We pray that you would protect their families from the harmful effects of these false teachings and bring healing and restoration where there is division.

We ask, O Lord, that you would strengthen the faithful pastors and elders who are standing firm on your Word. Grant them courage and wisdom to shepherd your flock through this difficult time. Provide them with the resources and support they need to combat these errors and to nurture the spiritual growth of your people.

We pray for the congregations affected by these false teachers. We ask that you would comfort those who are troubled, strengthen those who are weak, and guide those who are seeking the truth. May your Holy Spirit work powerfully among them, bringing unity, peace, and a renewed commitment to your Word.

Father, we know that you are able to do immeasurably more than all we ask or imagine, according to your power that is at work within us. We 1  trust in your sovereignty and your unfailing love. We place the Bible-Presbyterian Church into your hands, knowing that you are the ultimate Shepherd and that you will guide your flock according to your perfect will.   

In the name of Jesus Christ, our Lord and Savior, we pray. Amen.

Expanded Warning and Call for Divine Intervention

Beloved in Christ,

The Scriptures command us not only to rebuke error but to plead with God for His justice, mercy, and restoration in the midst of corruption. To those who persist in promoting Verbal Plenary Preservation (VPP) as a tool for manipulation and pride within the Bible-Presbyterian Church, we issue this solemn warning: “Do not be deceived: God is not mocked, for whatever one sows, that will he also reap” (Galatians 6:7). If repentance is refused, the Lord Himself will act to purify His church.

I. A Warning to the False Teachers: The Lord Will Not Be Silent

1. God Resists the Proud

To the arrogant who claim exclusive ownership of truth while trampling Christ’s flock: “Pride goes before destruction, and a haughty spirit before a fall” (Proverbs 16:18). Your titles, influence, and alliances with complicit elders and deacons are but dust in the wind before the God who “brings down the mighty from their thrones” (Luke 1:52). If you harden your hearts, He will strip you of the very treasures you idolize—your positions, your platforms, and the human accolades that feed your vanity. “The haughty looks of man shall be brought low, and the lofty pride of men shall be humbled” (Isaiah 2:11).

2. Judgment on Those Who Corrupt the Church

To those who exploit Scripture to trap young pastors and divide Christ’s body: “Woe to the shepherds who destroy and scatter the sheep of My pasture!” (Jeremiah 23:1). The Lord sees your secret sins—the lust for control, the rage against dissenters, the moral compromise veiled by doctrinal rigidity. If you do not repent, He will remove your lampstand (Revelation 2:5), dismantle your alliances, and expose your hypocrisy. “Nothing is covered that will not be revealed” (Matthew 10:26).

3. A Prayer for God’s Intervention

Let us pray:

Lord of Hosts, You are holy and just. We cry out for Your intervention in the Bible-Presbyterian Church. Tear down every stronghold of pride that exalts itself against Your truth. Humble the unrepentant by removing what they cherish most—their power, their platforms, and the human supports enabling their corruption. Silence the voices that distort Your Word, and let their schemes crumble like Jericho’s walls. Yet even in judgment, spare the innocent. Raise up leaders among them who fear You, who will “contend for the faith” (Jude 1:3) and shepherd the flock with integrity. Break the chains of fear that bind young pastors to these deceivers. Restore unity, Lord, not by human compromise, but by Your Spirit’s conviction. Let the blood of Christ purify Your church, and may Your name alone be glorified. Amen.

II. A Call to Hope: God Will Raise Up Truth-Bearers

1. The Promise of Reformation

Even in darkness, God preserves a remnant (Romans 11:5). Pray earnestly that He will raise up elders, deacons, and pastors within the Bible-Presbyterian Church who will reject VPP’s folly and proclaim, “Let God be true, though every one were a liar” (Romans 3:4). These leaders will not seek glory for themselves but will point to the sufficiency of Christ and the reliability of His Spirit-illumined Word.

2. Repentance or Ruin

To the false teachers: There is still time. “Seek the Lord while He may be found” (Isaiah 55:6). Lay down your pride, confess your sins, and restore those you’ve harmed. If you refuse, know this: The God who struck down Ananias and Sapphira (Acts 5:1-11) and expelled the money-changers (John 2:15) will not tolerate your defiance forever.

3. To the Faithful: Stand Firm

Church of Christ, do not fear. “The Lord knows how to rescue the godly from trials and to hold the unrighteous for punishment” (2 Peter 2:9). Cling to the gospel, guard your hearts, and pray for revival. The gates of hell will not prevail (Matthew 16:18).

Conclusion

The battle belongs to the Lord. Let us trust Him to defend His church, judge sin, and raise up shepherds after His own heart. “For the Lord loves justice; He will not forsake His saints” (Psalm 37:28). May His kingdom come, His will be done—in the Bible-Presbyterian Church, and in all the earth.

Maranatha. Come, Lord Jesus.

Pastor Reverend So