Letter to the Churches in Singapore

Greetings in the Name of Our Lord and Savior Jesus Christ,

Grace and peace to you from God our Father and the Lord Jesus Christ. As we await the glorious return of our Redeemer, I write to you with urgency and love, compelled by the Spirit to remind us all of the calling we share in these last days.

The Hour is Near: Be United in Christ

Beloved, the Scriptures warn us that “the days are evil” (Ephesians 5:16), and the signs of the times remind us that the Lord’s coming is at hand. Now is not the hour for division, rivalry, or strife among the body of Christ. Let us heed the words of our Lord: “By this everyone will know that you are my disciples, if you love one another” (John 13:35). Our unity is not merely a request—it is a testament to the world of His power and truth. Let no quarrel, pride, or disagreement hinder the witness of the Church.

Our True Enemy: Satan and Self

Remember, brothers and sisters, “our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms” (Ephesians 6:12). Do not be deceived: Satan seeks to devour (1 Peter 5:8-9), and the flesh wars against the Spirit (Galatians 5:17). Let us lay aside selfish ambition, repent of division, and stand firm against the devil’s schemes. Our battle is spiritual, and victory is found only in Christ.

Pray for Persecuted Churches

Even now, many of our brethren endure grievous trials. Governments harass congregations by force, seeking to silence the Gospel. Others face spiritual attacks—witchcraft, deception, and oppression—meant to weaken faith and spread fear. These persecuted churches cry out for our intercession. “Carry each other’s burdens, and in this way, you will fulfill the law of Christ” (Galatians 6:2). Let us weep with those who weep, fast for those under siege, and pray without ceasing for their deliverance and strength.

A Call to Vigilance and Love

In light of these trials, how dare we squabble over trivial matters? Let us instead:

1. Repent of division and seek reconciliation where strife exists.
2. Pray fervently for persecuted believers, asking God to shield them and embolden their witness.
3. Arm ourselves spiritually through prayer, Scripture, and the armor of God (Ephesians 6:10-18).
4. Proclaim hope: The King is coming! Let our lives reflect readiness, holiness, and unwavering faith.

Closing Exhortation

Dear churches, the darkness may rage, but greater is He who is in us than he who is in the world (1 John 4:4). Let us stand together as one body, one bride, “without spot or wrinkle” (Ephesians 5:27), shining His light until the Day dawns.

May the God of endurance and comfort strengthen you, and may the grace of our Lord Jesus Christ be with you all.

In His service and yours,

Reverend So and So

“Amen. Come, Lord Jesus!” (Revelation 22:20)

John Calvin and his Bible

John Calvin and the Septuagint

Evidence Calvin Read the Septuagint (LXX):  

1. Commentaries and Comparisons:  

   - Calvin frequently referenced the Septuagint in his biblical commentaries. For example, in his Commentary on Acts 7:14, he notes the Septuagint’s variation in the number of Jacob’s descendants (75 vs. the Hebrew’s 70), attributing the difference to textual transmission while affirming the Hebrew text’s primacy.  

   - In his Commentary on Genesis 5, he compares the Septuagint’s longer lifespans for patriarchs with the Hebrew Masoretic Text, concluding that the Hebrew original is more reliable. John Calvin did not conclude the Septuagint as a devilish version. 

2. Respectful but Critical Use:  

   - Calvin acknowledged the Septuagint’s historical value but prioritized the Hebrew Old Testament. He wrote:  

     > "The Septuagint translators have sometimes wandered far from the true meaning, but their labors deserve respect as they opened the way for the Gentiles." (Commentary on Psalm 22:16).  

3. Theological Works:  

   - In the Institutes of the Christian Religion (4.16.14), Calvin cites the Septuagint’s rendering of Isaiah 3:10 to argue against merit-based salvation, showing his engagement with Greek textual traditions.  

Calvin’s Views on Bible Translations of His Day

  

1. Critique of the Vulgate:  

   - Calvin criticized the Latin Vulgate for doctrinal biases, particularly its support of Catholic teachings like purgatory. He argued:  

     > "The Vulgate is often faulty, either through the ignorance or the presumption of the translators, who have dared to twist Scripture to their own purposes." (Institutes, 4.16.14).  

2. Advocacy for Vernacular Translations:  

   - Calvin strongly supported translating Scripture into common languages. He praised the Geneva Bible (1560), which included his theological notes, as a tool for laypeople:   

     > "The Word of God is not to be imprisoned in an unknown tongue but made accessible to all." (Preface to the Geneva Bible). John Calvin did not pursue a perfect Bible in his time.

3. Emphasis on Original Languages:  

   - Calvin insisted that translations must adhere strictly to Hebrew and Greek sources: (John Calvin did not specify which Greek manuscript or text is perfect.)

     > "Translators must not deviate from the genuine sense of the Holy Spirit... even if it offends human ears." (Commentary on 2 Timothy 3:16).  

Calvin’s Opinions on Bible Translators

  

1. Praise for Faithful Translators:  

   - Calvin commended colleagues like Pierre Robert Olivétan, translator of the French Olivétan Bible (1535), for their fidelity to the original texts:  

     > "Olivétan’s work is a faithful mirror of the divine Word, free from human corruption." (Preface to the Olivétan Bible).  

French Olivétan Bible's Sources

Old Testament: Translated directly from the Masoretic Hebrew text, with occasional reference to the Septuagint (LXX) and the Latin Vulgate for difficult passages.

New Testament: Based on Erasmus’ Greek New Testament (3rd edition, 1522) and compared with Luther’s German Bible (1522).

2. Critique of Biased Translators:  

   - He condemned Catholic translators for altering Scripture to support doctrines like papal authority:  

     > "They mutilate, corrupt, and disguise the Word of God... to serve their own superstitions." (Treatise against the Libertines, 1545).  

3. Collaborative Approach:  

   - Calvin collaborated with scholars like Theodore Beza to produce accurate translations, emphasizing teamwork and rigorous scholarship: He did not see his translation perfect without error. 

     > "No single mind can grasp the depths of Scripture; we must labor together in humility." (Letter to William Farel, 1540).  

Conclusion  

John Calvin engaged critically with the Septuagint but prioritized the Hebrew Masoretic Text for doctrinal authority. He championed vernacular translations grounded in original languages, rejecting the Vulgate’s inaccuracies. While he respected diligent translators, he sharply criticized those who distorted Scripture for theological agendas. His legacy lies in balancing scholarly rigor with a pastoral commitment to making Scripture accessible, epitomized in the Geneva Bible and his influential commentaries.

The New Testament (NT) epistles considered "lost"

The New Testament (NT) epistles considered "lost" are those mentioned in the biblical text or early Christian writings but not preserved in the canon. Their absence raises questions about the preservation of Scripture, highlighting the early church’s discernment in canonization. Below is a detailed analysis:

Lost NT Epistles  

1. Paul’s First Letter to Corinth (1 Corinthians 5:9)  

   - Paul references a prior letter warning against associating with immoral people. This letter was either lost or partially preserved (e.g., in 2 Corinthians 6:14–7:1).

2. The "Severe Letter" to Corinth (2 Corinthians 2:3–4; 7:8–12)  

   - A sorrowful, confrontational letter written between 1 and 2 Corinthians. Scholars debate whether fragments survive in 2 Corinthians 10–13 or if it was lost entirely.

3. Letter to the Laodiceans (Colossians 4:16)  

   - Paul instructs the Colossians to exchange his letter with one sent to Laodicea. Some speculate it was the Ephesian circular letter, but no definitive text exists.

4. Potential Third Corinthian Letter  

   - Early traditions (e.g., Acts of Paul, 3 Corinthians) mention correspondence rejected for canonical inclusion due to dubious authorship and content.

5. Jude’s Unwritten Letter (Jude 1:3)  

   - Jude alludes to intending to write about salvation but instead addresses false teachers. The planned letter was never completed or preserved.

6. Non-Canonical Epistles  

   - Epistle of Peter to James: Cited by Clement of Alexandria but not preserved.  

   - Epistle of Barnabas: Early Christian writing sometimes included in NT codices (e.g., Codex Sinaiticus) but excluded from the canon.  

   - Apocryphal Pauline Letters: Forgeries like the Correspondence with Seneca or Marcion’s edited versions were rejected.

Relationship to Scriptural Preservation  

1. Canonization as Discernment  

   - The early church evaluated texts based on apostolic authorship, orthodoxy, and widespread use. Lost epistles were likely excluded due to regional relevance, anonymity, or theological inconsistency.

2. Divine Providence vs. Human Agency  

   - While some texts were lost, Christians affirm the Holy Spirit’s role in preserving essential teachings (e.g., core doctrines of sin, redemption, and resurrection). The canon reflects a curated—not exhaustive—collection.

3. Historical Context  

   - Letters like Paul’s "Severe Letter" addressed temporary issues, suggesting not all writings were meant for universal preservation. The canon prioritized enduring theological instruction.

4. Challenges to Inerrancy  

   - Critics argue lost texts undermine claims of perfect preservation. However, the church’s canonical process emphasizes sufficiency rather than exhaustive retention.

Conclusion  

The lost epistles illustrate the dynamic process of scriptural preservation, where the early church prioritized texts that faithfully conveyed apostolic teaching. Their absence does not negate the NT’s reliability but underscores the intentionality behind the canon. Christians view the 27-book NT as sufficient and authoritative, trusting that God’s purposes were fulfilled through its preservation.

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."

---

❖ 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.

---

❖ 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.

---

❖ 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.

---

❖ 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.

---

❖ 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! 🕊️✝️