Is Paul's "mark" preserved in Scripture?

2 Thessalonians 3:17, I, Paul, write this greeting in my own hand, which is the distinguishing mark in all my letters. This is how I write.

In 2 Thessalonians 3:17, Paul emphasizes that his handwritten greeting serves as a "distinguishing mark" (Greek: σημεῖον, sēmeion) in all his letters. This practice was likely intended to authenticate his epistles and guard against forgeries, as false letters circulating in his name were a concern (2 Thessalonians 2:2). Here's a breakdown of its significance and preservation:

1. What was the "mark"?

   - Personal Handwriting: Paul typically dictated his letters to a scribe (amanuensis) but added a final greeting or closing in his own handwriting (cf. 1 Corinthians 16:21, Galatians 6:11, Colossians 4:18). This served as a "signature" to confirm authenticity.

   - Possible Features: In Galatians 6:11, Paul draws attention to writing "with such large letters," which some scholars interpret as a stylistic quirk (e.g., bold script, unpolished handwriting) or a deliberate emphasis to underscore his authority.

2. Purpose:

   - Anti-Forgery Measure: Early Christian communities faced challenges with counterfeit letters (2 Thessalonians 2:2). By adding a personal note, Paul ensured recipients could verify the letter’s legitimacy.

   - Pastoral Authority: It reinforced his apostolic role and personal connection to the churches, even when absent.

3. Is the "mark" preserved in Scripture?

   - Textually Yes, Physically No. Yes, in that we have Paul’s letters preserved in their entirety, including the handwritten closings (like 2 Thessalonians 3:17), which were considered part of inspired Scripture. No, in the sense that we do not have the original physical manuscripts that show Paul’s literal handwriting or his unique script (the actual ink and style).While the original autographs (Paul’s actual handwritten letters) are lost, the mention of this practice is preserved in the biblical text itself. For example:

     - 2 Thessalonians 3:17 explicitly states, "I, Paul, write this greeting in my own hand."*

     - Similar notes appear in other Pauline letters (e.g., 1 Corinthians 16:21, Philemon 1:19).

   - Symbolic Preservation: The "mark" endures in Scripture as a textual feature, reminding readers of Paul’s intentionality in authenticating his teachings.

4. Scholarly Insights:

   - Some suggest Paul’s handwriting may have been recognizable due to its informal style (he was not a professional scribe) or Aramaic influence (Hebrew/Aramaic letter forms in Greek script).

   - Others propose that the "mark" could include specific phrases or theological emphases unique to Paul, embedded in his personal additions.

Conclusion:

The "distinguishing mark" was Paul’s personal handwritten authentication, preserved not as a physical artifact but as a recurring textual practice within the New Testament. It underscores his concern for doctrinal integrity and relational accountability, ensuring his letters were received as genuine apostolic instruction. This practice also highlights the early church’s care in discerning authoritative writings, a precursor to later canonization processes.

21st-century Christians excluding fellow believers over textual preferences

1 Thessalonians 2:14–16 (KJV)

"For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews:

Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men:

Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost."

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❖ The Wrongs Attributed to the Jews in This Passage:

1. Killing the Lord Jesus – They rejected and crucified the Messiah sent by God (see also Acts 2:23).

2. Killing their own prophets – A long-standing rejection of God's messengers (see also Matthew 23:37).

3. Persecuting the apostles – Opposing those sent by Christ to proclaim the gospel.

4. Not pleasing God – Their actions were directly offensive to God, even while claiming to serve Him.

5. Contrary to all men – Creating division and hostility, not only resisting truth themselves but also preventing others from receiving it.

6. Forbidding the gospel to reach Gentiles – Blocking the expansion of salvation, acting out of pride and exclusivism.

7. Filling up their sins continually – They were persisting in rebellion and piling up judgment.

8. Bringing wrath upon themselves – Divine judgment (historically and spiritually) as the consequence of hardened hearts.

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❖ Consequences for Modern Jews?

It's important to clarify: Paul's words address a particular group of Jews who actively opposed the gospel in his time—not all Jews, then or now. Modern Jews who reject Jesus as Messiah still fall under the biblical principle that salvation is found in no one else but Christ (Acts 4:12). Without faith in Him, whether Jew or Gentile, there is no eternal life.

But Romans 11 reminds us that God's covenant with Israel still holds prophetic significance. Paul calls this a mystery: “Blindness in part has happened to Israel, until the fullness of the Gentiles be come in” (Romans 11:25). God's judgment is real, but His mercy remains extended.

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❖ Relating This to Christian Behavior Today:

Paul's words were not a blanket condemnation of all Jewish people but a rebuke of those who actively opposed the gospel and persecuted its messengers. This same spirit of religious pride, exclusivism, and opposition to God's grace can infect Christian communities too.

Paul’s critique of divisive behavior applies to Christians who mistreat others over secondary issues like Bible translation preferences (KJV-only) or textual criticism (Textus Receptus debates). Such actions mirror the sins Paul condemns:

Today, some KJV-only or Textus Receptus-only groups exhibit similar behavior:

• They attack or reject faithful Christians who use other legitimate translations (e.g., ESV, NASB, NKJV) or who study from the Critical Text, claiming those people are deceived or even heretical.

• They "chase out" believers from churches or fellowship circles for not agreeing with narrow textual positions—many of which are not central to salvation.

• They hinder spiritual growth and fellowship, not by defending the truth in love, but by exalting a human tradition above gospel unity.

• Spiritual Blindness: Like the Jews who missed Messiah, rigid legalism risks missing Christ’s heart (Matthew 23:24).

• Damaged Witness: Infighting undermines the church’s credibility (John 13:35).

• Divine Discipline: God opposes those who sow discord (Proverbs 6:16-19; James 3:16).

This is not the heart of Christ. Galatians 5:15 warns: “But if ye bite and devour one another, take heed that ye be not consumed one of another.” And Romans 14 calls believers to avoid judging one another over disputable matters.

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❖ How Should One See This Scripture Through Paul's Eyes?

Paul grieved for his people (see Romans 9:1–3), but he did not excuse their rejection of the gospel. His lens was:

• Faithfulness to Christ comes before tribal or traditional loyalty.

• Opposition to God's work—no matter the source—is serious and has consequences.

• The gospel must not be blocked, distorted, or used as a tool of division.

Those who persecute or slander believers over non-salvific issues like Bible translation are walking a dangerous path—not unlike those Paul rebuked. They may believe they are defending truth, but if their spirit is proud, divisive, and abusive, they are not pleasing God.

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❖ Final Word

God has never been pleased with religious pride. Whether it's 1st-century Jews opposing Paul, or 21st-century Christians excluding fellow believers over textual preferences, the danger is the same: adding to the gospel and exalting self-righteousness.

The Bible’s authority is unchanging, but how we wield it matters. As Paul modeled, Scripture is a tool for liberation, not a weapon for control. Let us “speak the truth in love” (Ephesians 4:15) and guard the unity Christ died to create.

Let all believers heed Romans 14:4: “Who art thou that judgest another man's servant? to his own master he standeth or falleth.”

The Sin of the Tongue (III)

Scripture solemnly warns that “the tongue is a fire, a world of iniquity… it defileth the whole body” (James 3:6, KJV). Words matter to God. They can edify or destroy, unify or splinter, glorify Christ or serve the flesh. Tragically, among some who champion KJV-onlyism and perfect Textus Receptus (TR) ideologies, the sin of the tongue has manifested in harsh judgment, elitism, and even spiritual abuse—particularly toward Mandarin-speaking pastors and believers who use other translations. Let us confront these sins with biblical clarity, grace, and a call to repentance.

When we elevate the KJV or TR to a position of absolute inerrancy—beyond what Scripture itself claims—we risk idolatry. This pride often fuels words of condemnation toward others. To declare modern translations “corrupt” or label their readers “unfaithful” is to wield the tongue as a weapon (Proverbs 12:18). Such rhetoric mirrors the Pharisees, who burdened others with man-made standards while neglecting “the weightier matters of the law: justice, mercy, and faith” (Matthew 23:23).

Extreme separatism fractures churches over secondary issues. Paul rebuked those who caused divisions, urging believers to “mark them which cause divisions… and avoid them” (Romans 16:17). Yet some KJV-only advocates initiate splits, excommunicating brothers over translation preferences. This violates Christ’s prayer for unity (John 17:21) and substitutes doctrinal tribalism for gospel-centered love.

Many Mandarin-speaking pastors use the Chinese Union Version (CUV), translated from Greek/Hebrew texts. Yet some KJV-only hardliners, often unfamiliar with Chinese, demand they abandon the CUV for a direct KJV translation. They weaponize English-only rhetoric, dismissing non-Western believers as “compromised.” This cultural imperialism and bullying—through emails, sermons, or social media—is not zeal for truth; it is pride (Philippians 2:3).

Pride undergirds these sins. When we insist, “My translation alone is pure!” we echo the Pharisee who prayed, “God, I thank thee that I am not as other men” (Luke 18:11). Such self-righteousness blinds us to the Spirit’s work in diverse global churches. It also ignores the KJV translators’ own humility, who wrote: “We do not deny, nay we affirm and avow, that the very meanest [simplest] translation… containeth the word of God.”

To leaders entangled in these sins: Repentance is urgent. “Let no corrupt communication proceed out of your mouth, but that which is good… that it may minister grace” (Ephesians 4:29).

 Confess elitism. The gospel unites a global church (Revelation 7:9). Apologize to those harmed. Pursue peace (Romans 14:19). Honor Mandarin-speaking pastors. Learn their context. Use your tongue to “heal” rather than “tear down” (Proverbs 12:18). 

Beloved, “If a man say, I love God, and hateth his brother, he is a liar” (1 John 4:20). Let us cease weaponizing translations and instead “follow after charity” (1 Corinthians 14:1). May our words reflect Christ, who “when he was reviled, reviled not again” (1 Peter 2:23). The world will know we are His disciples not by our KJVs, but by our love (John 13:35).

In grace and hope,

A Servant of the Word

A Call to Unity and Love Beyond Translation: A Pastoral Plea

Beloved brothers and sisters in Christ, I write to you not as an adversary, but as a fellow laborer deeply committed to the truth of God’s Word. I recognize your fervent desire to honor Scripture, your reverence for the sacred text, and your passion to uphold its authority. Many of you champion the Textus Receptus and the King James Version with sincere conviction, driven by a desire to preserve the purity of God’s revelation. For this, I commend your zeal. Yet today, I appeal to you in the spirit of love and humility, urging reflection on whether our pursuit of textual perfection might unintentionally fracture the very body Christ died to unite.

Our Lord Jesus prayed with anguish, “That they all may be one… that the world may believe” (John 17:21). His heart aches when His children divide over secondary matters. The apostle Paul implores us to “keep the unity of the Spirit in the bond of peace” (Ephesians 4:3), reminding us that love, not doctrinal precision alone, is the mark of discipleship (John 13:35). Let us ask ourselves: Does our insistence on one translation foster this unity, or does it breed pride, suspicion, and strife? Even the apostle Peter, writing of Paul’s divinely inspired letters, acknowledged that some truths are “hard to understand” (2 Peter 3:16)—yet he called for grace, not division.

Dear friends, let us tremble at the warning of Isaiah 29:13: “Their fear toward me is taught by the precept of men.” When we elevate a translation—however venerable—above the living Word Himself, we risk replacing reverence for God with loyalty to human tradition. The Pharisees clung fiercely to their interpretations, yet missed the Messiah in their midst. Could we, in our zeal for textual purity, similarly obscure the gospel’s simplicity? The KJV is a priceless gift to the church, but it is not an idol. Let us worship the God of the Word, not the words alone.

Throughout history, God has used diverse translations to spread His truth. The Septuagint carried the Old Testament to Greek-speaking Jews. Luther’s Bible ignited the Reformation. Tyndale’s work laid the foundation for the KJV itself. Even the Textus Receptus you cherish was compiled by Erasmus—a man who prayed over his manuscripts despite their imperfections. If God could use these “flawed” tools to transform nations, might He not also work through modern translations to reach hearts today? Let us trust the Spirit’s power to transcend human limitations (2 Corinthians 3:6).

To leaders who’ve sown discord: I urge you, in grace and mercy, to repent. When we condemn fellow believers over translations, we grieve the Spirit (Ephesians 4:30). When we label others “unfaithful” for reading the ESV, NIV, or NASB, we forget that “the Lord looks on the heart” (1 Samuel 16:7). Let us lay down the sword of judgment and take up the towel of service (John 13:14). Does not James warn that “the wisdom from above is first pure, then peaceable, gentle, and open to reason” (James 3:17)? Let our debates be seasoned with Christlike humility.

Beloved, the fear of the Lord is not merely about perfect manuscripts—it is about hearts transformed by grace. Let us major on the majors: the gospel of Christ crucified, the call to holiness, and the command to love. May we stand shoulder to shoulder with those who confess Christ as Lord, whether they read the KJV, CSB, or Swahili Bible. Let our legacy be one of unity, not division; of love, not suspicion. As the KJV itself declares: “Above all these things put on charity, which is the bond of perfectness” (Colossians 3:14).

With hope in our Unifier,

Reverend So and So

A Fellow Servant in Christ

Pride in Bible Translation and Ministry Practices

The sin of pride, as addressed in the Bible, manifests in various attitudes and behaviors that elevate self over others and God. Below is an analysis of how pride may manifest in the five contexts, alongside biblical rebukes and calls to humility:

1. KJV-Onlyism

Prideful Manifestation: Insisting the King James Version (KJV) is the only valid translation often dismisses the value of other translations, scholarship, and the Holy Spirit’s work in diverse contexts. This dogmatism can reflect intellectual arrogance (Proverbs 3:7) and a lack of gratitude for God’s Word being accessible in many languages (Revelation 7:9).

Scripture affirms that "All Scripture is God-breathed" (2 Timothy 3:16), not limited to one translation. Humility recognizes God’s sovereignty in preserving His Word through various means (Isaiah 55:11).

2. Perfect Textus Receptus

Prideful Manifestation: Asserting the Textus Receptus (TR) is flawless ignores the fallibility of human transmission and the value of older manuscripts discovered since its compilation. This mirrors the Pharisees’ rigid adherence to tradition over truth (Mark 7:8-9).

While the TR has historical significance, humility acknowledges that “knowledge puffs up, but love builds up” (1 Corinthians 8:1). Trust in God’s providential preservation of Scripture (Psalm 12:6-7) need not deny scholarly diligence (Proverbs 27:17).

3. Extreme Separatism

Prideful Manifestation: Severing fellowship with all who disagree cultivates elitism, contradicting Jesus’ prayer for unity (John 17:20-21). Such separatism often stems from self-righteousness (Luke 18:11-12).

Christians are called to “keep the unity of the Spirit in the bond of peace” (Ephesians 4:3), distinguishing between essential doctrines and disputable matters (Romans 14:1-4).

4. Bullying Mandarin-Speaking Pastors

Prideful Manifestation: Intimidating others over language or cultural differences reflects a superiority complex, violating Christ’s command to love neighbors (Matthew 22:39) and honor the weak (1 Corinthians 12:22-24).

“Let nothing be done through selfish ambition or conceit, but in lowliness esteem others better than oneself” (Philippians 2:3). The gospel transcends cultural barriers (Galatians 3:28).

5. Claiming Omniscience About Manuscripts/Translation

Prideful Manifestation: Professing exhaustive knowledge rejects the limits of human understanding (1 Corinthians 13:9-12) and dishonors God, who alone is all-knowing (Isaiah 55:8-9).

“If anyone thinks he knows anything, he does not yet know as he ought to know” (1 Corinthians 8:2). Humility embraces lifelong learning and dependence on God’s wisdom (Proverbs 1:7).

Antidote to Pride: Christlike Humility

Scripture calls believers to “clothe yourselves with humility toward one another, for ‘God opposes the proud but gives grace to the humble’” (1 Peter 5:5). Pride divides and destroys; humility fosters unity, love, and reverence for God’s sovereignty. As Jesus modeled, true greatness lies in serving others (Mark 10:43-45), not in dogmatic superiority.

"Grace Given, Grace Shared"

"God has shown us immeasurable grace through Christ—forgiveness we don’t deserve, love we can’t earn. As His people, we’re called to reflect that same grace to others: offering patience where there’s frustration, kindness where there’s difference, and forgiveness where there’s hurt.

Whether in our homes, church, or community, let’s choose to ‘be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you’ (Ephesians 4:32). Grace changes hearts—starting with ours."

Ask Salt&Light: How do I share my beliefs with colleagues of other faiths?

https://bgst.edu.sg/ask-saltlight-how-do-i-share-my-beliefs-with-colleagues-of-other-faiths/

Hi Salt&Light,

I work in an office with many wonderful colleagues whom I count as friends. However, many of them are not believers and some are from other religious groups. How do I reach out to them? 

Lynette T, 29, broadcast producer 

Two decades ago, I was undergoing my student exchange programme in Boston when I met Yoshi (not his real name). Yoshi, a Japanese executive, was completing an internship at his parent company. As we visited the tourist sites together, our conversation soon turned to questions of faith and I managed to share the Gospel with him. Much to my surprise, Yoshi decided to become a Christian there and then, so I prayed the sinner’s prayer with him.

As I reflected on what happened, I realised that I played only a minor role in Yoshi’s conversion. I was merely the harvester of fruit that had been planted and cultivated long ago by Christians elsewhere, namely Yoshi’s English teachers in Japan.

This experience underscored an important principle: Most people do not come to faith simply by listening to the Gospel once.

Rather, they come into contact with Christianity through Christian relatives, friends, or colleagues whom they know. Many of their opinions about the Christian faith are formed by their observations of how these Christians behave or misbehave.

Depending on our behaviour, they decide whether it is worthwhile to even hear us talk about our faith, let alone come to believe in our God. While some will come to Christ in just a few weeks, others may take years.

What is most important, I believe, is that we, as Christians, faithfully live out the love of Christ and allow the Holy Spirit to do His work.

Workplace evangelism

So, what does this mean for evangelism in the workplace?

It means we must treat the fact that all of us are God’s ambassadors (2 Corinthians 5:20) to everyone around us – neighbours or colleagues – seriously.

What we do and how we behave matters not only to God but also to those around us to whom our lives are living testimonies.

We must not take for granted the significant role our behaviour plays in determining whether others will be interested in Christ. We are, to put it plainly, the first Gospel they encounter – the Gospel in the flesh.

Walk the talk

What does this mean practically?

Firstly, it means that we should take our work seriously and strive to do well in the duties and responsibilities we are paid to do. We should embrace our work as our God-given vocation.

It is difficult for anyone to gain a colleague’s ear if they themselves have not been putting their heart into their work.

Or worse, if they have been creating more work because of their irresponsibility, making things difficult for others.

Secondly, how we work – our work ethics – matters.

Do we lie or backstab others at work? Do we criticise others behind their back? Do we hold grudges, or neglect to respect the ideas of others? Do we always insist that we are right? Do we fail to show empathy, love or generosity to our colleagues?

To be sure, all of us will fail in one or more of these items once in a while. Yet, if we consistently misbehave in these ways, we send a powerful message to our colleagues that Jesus behaves likewise.

Understandably, our colleagues will not be attracted to such a God.

On the other hand, if we show love, kindness and understanding to our colleagues; if we are humble in our words and actions; if we are attentive to our colleagues’ ideas or we make an effort to nurture or train them; if we sacrifice on their behalf, they will recognise the difference.

By seeing the Gospel played out in our lives, it is more likely that they will desire to know more about Jesus when the opportunity surfaces.

Where are the opportunities?

What will the chances to share look like?

Perhaps over lunch, a colleague will ask to find out more about your faith, and you can share about your life with him or her.

But more likely, it will happen in the day-to-day conversations.

For instance, while taking the train home, your colleague shares that his wife is gravely ill. You offer to pray for him and he agrees, because he trusts you.

In other cases, if your church is holding an Alpha course or an evangelism event, you can invite your colleague. He or she may not be interested in Christianity, but they may still accept the invitation simply because they see you as a friend whom they respect. Therefore, we must be prayerful and attentive to discern these opportunities when they arise. God provides them, often in unexpected ways.

To prepare our hearts for opportunities like this, we can prayerfully reflect on our own story: How did we come to faith? Why does Jesus matter to us (1 Peter 3:15)?

While we wait in hope for God to provide the moments to share about Christ, we can prepare the ground by first behaving well. For it is only when we live out our faith that we display God’s overflowing love to our colleagues and enable them to taste the sweetness of the Gospel that we so love.

Humanly Speaking - Rev. Tan Soo-Inn

https://graceworks.com.sg/humanly-speaking/

“Humanly speaking we have no hope.”

I did a ministry trip to his country recently and an old friend, a senior Christian leader in his nation, said the above. His country has suffered under an oppressive regime for some time now and there was no end in sight. Another leader that I met said they had prayed constantly for God to rescue their nation from their political leaders, but God had not answered. She asked if it was ok to ask God “why?”. I said that based on the book of Psalms, it was ok to ask God why, but the book of Job tells me that God is not obliged to answer.

I had been invited to do some teaching in their country. I had agreed because I wanted to see some dear friends. We had kept in touch mostly through Zoom. I had heard their cries in their prayer items. I felt convicted to visit them in person, hopefully to encourage them but definitely to be inspired by them.

I wondered what right I had to teach them? Yes, I know the Bible and I can teach it, but I had no idea of how to live out the scripture in the difficult situation they were in. I guess you can’t go wrong expounding scripture, but I knew that I was there to learn and not just to teach.

I live in Singapore. The church here has her own challenges and there may be more coming in the days ahead. But our challenges are nothing compared to what my friends are going through in their country. A faith that is not challenged becomes flabby.

I have mixed feelings about the constant appeal to churches in Singapore to bring the gospel to the world, especially to the surrounding nations. The roles of this mission are very clear. We are the givers, the nations we go to are the recipients. I strongly feel that the roles are interchangeable. We go and give what we have. We go to receive what our brothers and sisters in the recipient countries have to give us. There is a mutuality in the kingdom of God. There is humility.

I wonder what it’s like to go on ministering when “humanly speaking there is no hope”? Yet that is precisely what my friends were doing. They were preaching the gospel, publishing Christian literature in their language, planting churches, equipping pastors, challenging Christian professionals to live out their faith for Christ, encouraging and building up one another, pressing on. And they were doing it when many had already chosen to leave the country.

I had the privilege to address a graduating class of Bible College students. I said that God had called them to ministry in a tough time in their country’s history. Yet it is when the night is darkest that the stars shine the brightest. I don’t know what price they may have to pay to shine for the gospel in their country. I pray they will find strength and courage to press on. Or to use a metaphor that may not make sense in a tropical country — the winter may be long and hard, but spring will come. Our hope is in God.

How Churches Should Focus on Christ and His Gospel

The primary mission of the church is to glorify Christ and proclaim His Gospel (Matthew 28:19-20; Acts 1:8). Yet, many churches get distracted by secondary issues (denominational debates, politics, worship styles, KJV-only arguments, etc.).

Here’s a detailed, practical guide for churches to refocus on Christ and the Gospel—both in teaching and practice.

1. Preach Christ-Centered Sermons

Problem: Many sermons focus on moralism ("be a better person"), self-help ("how to have a successful life"), or endless doctrinal debates (e.g., KJV-onlyism, end-times speculation).

Solution: Every sermon should point to Christ and the Gospel.

How?

✔ Follow the "Redemptive-Historical" Model – Show how every Bible passage connects to God’s plan of salvation in Christ (Luke 24:27).

✔ Avoid Moralistic Preaching – Don’t just say, "Be like David!" Instead, say, "David points us to Christ, the greater King."

✔ Preach the Cross Weekly – Even in OT sermons, show how sacrifices, prophecies, and covenants lead to Jesus (1 Corinthians 2:2).

Example:

Topic: David & Goliath

❌ "Be brave like David!" (Moralism)

✅ "David was a foreshadow of Christ, who defeated our true enemy (sin/Satan) for us."

2. Make the Gospel Clear in Worship & Sacraments

Problem: Many churches treat worship as entertainment or sacraments as rituals.

Solution: Every element of worship should reflect the Gospel.

How?

✔ Sing Christ-Centered Hymns/Songs – Prioritize lyrics that exalt Christ’s work (e.g., "In Christ Alone," "The Power of the Cross").

✔ Explain Baptism & Communion – Don’t just "do" them; preach their meaning:

Baptism = Union with Christ’s death & resurrection (Romans 6:3-4).

Communion = Proclaiming Christ’s sacrifice (1 Corinthians 11:26).

✔ Public Scripture Reading – Read Gospel-focused passages (e.g., Isaiah 53, John 3:16, Romans 8) regularly.

3. Train Members to Share the Gospel

Problem: Many Christians don’t know how to explain the Gospel clearly.

Solution: Equip the church to evangelize confidently.

How?

✔ Teach a Simple Gospel Outline (e.g., "God, Man, Christ, Response"):

God is holy, Creator, Judge.

Man is sinful, separated from God (Romans 3:23).

Christ died for sins & rose again (1 Corinthians 15:3-4).

Response = Repent & believe (Acts 20:21).

✔ Practice Evangelism – Role-play conversations, go on outreach trips.

✔ Encourage Testimonies – Have members share how Christ saved them.

4. Foster a Gospel-Driven Community

Problem: Many churches are cliquish, judgmental, or focused on rules over grace.

Solution: Build a culture of Gospel-centered love and discipleship.

How?

✔ Small Groups That Study the Gospel – Not just "Bible study," but applying the Gospel to life.

✔ Accountability with Grace – When someone sins, don’t just condemn—remind them of Christ’s forgiveness (Galatians 6:1).

✔ Serve Like Jesus – Organize mercy ministries (feeding the poor, visiting prisoners) to demonstrate Christ’s love.

5. Guard Against Distractions

Problem: Churches split over secondary issues (KJV-only, end-times debates, worship styles).

Solution: Keep the main thing the main thing.

How?

✔ Define "Essential" vs. "Non-Essential" Doctrines

Essentials (Gospel, Trinity, Scripture’s authority) → Unite.

Non-Essentials (Bible translations, end-times views) → Don’t divide.

✔ Avoid Personality Cults – Don’t idolize preachers, traditions, or movements—only Christ is perfect.

✔ Repent of Tribalism – Love other Gospel-preaching churches, even if they differ on secondary issues.

Final Challenge: Is Your Church Really About Christ?

If Jesus walked into your church, would He recognize the message?

Are people being saved, or just "religious"?

Are members growing in love for Christ or just rules?

A church that truly focuses on Christ will:

✅ Preach Him boldly.

✅ Love like Him sacrificially.

✅ Make disciples faithfully.

Let’s get back to the Gospel! 🕊️✝️

Dealing with a KJV-Only Teacher Causing Division in the Church

This is a common issue in some conservative Christian circles—a Bible teacher who believes:

• The Textus Receptus (TR) is perfect, just like the original Bible autographs.
• The King James Version (KJV) is the only acceptable Bible translation.
• Anyone who disagrees is a "compromiser" or "rejecting God’s Word."
• This mindset has led to arguments, division, and strife in the church.

 

Here’s our take on how to handle this biblically and wisely:

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1. The TR and KJV Are Not "Inspired" – Only the Original Autographs Were

• 2 Timothy 3:16 says Scripture is "God-breathed," but this refers to the original writings (autographs), not later copies or translations.
• The TR is a printed Greek text (16th century), compiled from manuscripts available at the time—it’s not miraculously perfect.
• The KJV is a translation (1611), and while excellent for its time, it’s not the only "God-approved" Bible.
• Problem: If someone claims the KJV is "perfect," they’re essentially treating it like new revelation, which is dangerous (Revelation 22:18-19 warns against adding to Scripture).

Response:

• Ask: "Did Christians before 1611 have a defective Bible?" (No—they used Latin, Syriac, or earlier Greek texts.)
• Ask: "If the KJV is perfect, why were there revisions (e.g., 1611 vs. 1769)?"

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2. Divisiveness Over Secondary Issues Is Sinful

• Romans 14:1 – Don’t quarrel over "disputable matters."
• 1 Corinthians 1:10 – Paul rebukes divisions over human leaders (e.g., "I follow Paul, I follow Apollos"). Today, it’s "I follow KJV, you follow ESV."
• Proverbs 13:10 – "Pride leads to conflict." If this scholar is causing fights, pride is likely involved.

Response:

• If he’s accusing others of compromise, ask: "Is this issue worth dividing the church over?"
• Remind him that many godly scholars (even those who love the TR) use other translations (e.g., NKJV, MEV).

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3. The KJV-Only Position Is Historically and Textually Weak

• No early church father (Augustine, Chrysostom, etc.) ever claimed one translation was perfect.
• Erasmus (who compiled the TR) himself admitted he worked with limited manuscripts and even added parts (like 1 John 5:7) based on late Latin copies.
• Modern translations (ESV, NASB, CSB) are based on older, more reliable manuscripts (e.g., Sinaiticus, Vaticanus).

Response:

• Ask: "If God preserved His Word perfectly in the KJV, why do we have older manuscripts today that the KJV translators didn’t have?"

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4. How to Respond Without Escalating Conflict

If You’re a Church Leader:

• Set boundaries: If he’s causing division, Matthew 18:15-17 applies. Warn him privately, then with witnesses, then before the church if needed.
• Focus on the gospel, not textual debates: The core message (Christ’s death & resurrection) is clear in all reliable translations.

If You’re a Church Member:

• Don’t engage in endless arguments (2 Timothy 2:23).
• Show grace but stand firm: "I respect your love for the KJV, but let’s not divide over this."

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Final Thought: Unity in Essentials, Liberty in Non-Essentials

• Essential: Belief in Christ, salvation by faith, inerrancy of Scripture.
• Non-essential: Which translation or Greek text is "best."

If this teacher keeps attacking others and splitting the church, he’s violating 1 Corinthians 13—"love does not insist on its own way."

The best response? Keep preaching Christ, not KJV.

A Gentle Warning About False Teachers and Division in the Church

The apostle Peter warned us long ago about false teachers who would secretly bring destructive heresies into the church, exploiting believers with deceptive words (2 Peter 2:1-3). Sadly, we see this happening today among some who claim to hold the "perfect" truth—particularly those who insist on Perfect TR and the KJV-only doctrine, elevate personal opinions above Christian unity, and some even take fellow believers to court over these disputes.

Peter reminds us that such teachers follow the way of Balaam, who loved gain from wrongdoing (2 Peter 2:15). When people demand rigid adherence to a single Bible translation—rejecting all others as "corrupt"—they create unnecessary division, setting themselves up as the sole arbiters of truth. But the Holy Spirit has preserved God’s Word through many faithful translations, and no single version has a monopoly on truth.

Worse still, when Christians sue one another in civil courts (1 Corinthians 6:1-8), they betray the love and patience we are called to have. Legal battles between believers dishonor Christ and scatter the flock rather than unite it.

Let us not be led astray by those who twist Scripture for personal pride, control, or financial gain. Instead, let us stand firm in love, seeking unity in the essentials of the faith while extending grace in secondary matters. True faith is marked by humility, love for one another, and devotion to Christ—not by quarrels over translations or lawsuits against fellow believers.

May we heed Peter’s warning and cling to the true Shepherd, who calls us to walk in truth and love. Let us build up the church, not tear it down.

A Rebuke, A Call to Repentance, and Comfort for the Wounded

As a pastor committed to truth and love, I have done everything in my power to correct, rebuke, and plead with these false teachers promoting Verbal Plenary Preservation (VPP) and KJV-Onlyism. They have divided the church, wounded believers, and stubbornly refused to repent, even when shown clear Scripture. Now, after repeated warnings, I must rebuke them sharply (Titus 1:13) so that they—and the church—may know the seriousness of their error.

 

What Must Happen Next?

1.  Publicly Expose Their False Teaching (For the Last Time)

o   False doctrine spreads like gangrene (2 Tim. 2:17). Since private appeals have failed, the church must now publicly mark and avoid them (Rom. 16:17).

o   I will not endlessly debate them, but neither will I stay silent while they deceive others.

2.  Formally Remove Them from Fellowship (If They Remain Unrepentant)

o   Jesus commands us to treat unrepentant false teachers as "a Gentile and a tax collector" (Matt. 18:17).

o   Paul handed Hymenaeus and Alexander over to Satan (1 Tim. 1:20)—not out of hatred, but so they might learn not to blaspheme.

3.  Protect the Flock from Further Harm

o   These men have already hurt many—some now doubt Scripture, others are disillusioned with the church.

o   We must warn the congregation clearly (Acts 20:28-31) so no more sheep are led astray.

 

How to Encourage Those Who Have Been Hurt

To those wounded by these lies, I say:

1.  You Were Right to Be Troubled

o   If their teaching disturbed you, it’s because the Holy Spirit in you discerned error (1 John 2:20-27).

o   You were not "overly sensitive"—you were faithful to the true Gospel.

2.  God’s Word Stands Firm

o   Their false view of Scripture does not undermine the real, God-breathed Word (2 Tim. 3:16).

o   The KJV is a fine translation, but elevating it to an idol is heresy. God preserves His Word in the original manuscripts, not in one perfect English translation.

3.  Rest in Christ’s Faithfulness

o   Jesus promised, "My sheep hear My voice" (John 10:27). You followed Him, not a man-made tradition.

o   The church is still Christ’s bride, even when wolves sneak in (Acts 20:29).

4.  Forgive, But Do Not Follow

o   We must not become bitter (Heb. 12:15), but we also must not tolerate their errors.

o   Pray for their repentance, but do not submit to their teaching.

o    

Final Plea to the Unrepentant

If you are among those spreading this heresy, I urge you one more time:

• Repent before God humbles you (James 4:6).
• Your doctrine is not a secondary issue—it distorts Scripture itself.
• If you continue, you will answer to God (2 Pet. 2:1).
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Moving Forward

The battle for truth is not over, but I will not waste time on endless disputes (Titus 3:9-11). Instead, I will:

• Preach the true Word with even greater clarity.
• Restore the wounded with patience and truth.
• Pray for revival in our midst.

Church, stand firm. Christ has already won.

— Pastor, for the Sake of the Gospel