Bible-Presbyterian Church loves the scriptures more than the neighbors

Extract

The love of Scripture and the love of neighbor are two foundational pillars of Christian discipleship, deeply interconnected and mutually reinforcing. This thesis explores the theological and practical relationship between these two loves, arguing that a genuine love for Scripture naturally leads to a transformative love for neighbor, and conversely, that a sincere love for neighbor is rooted in and informed by the truths of Scripture. Drawing from key biblical texts, such as the Great Commandment (Matthew 22:37-39) and the parable of the Good Samaritan (Luke 10:25-37), as well as insights from theological tradition and contemporary scholarship, this study demonstrates how the love of Scripture and the love of neighbor are not separate obligations but a unified call to live out the gospel in word and deed. By examining the interplay between these two loves, this thesis seeks to inspire a holistic approach to Christian living that embodies the heart of Jesus’ teachings and advances the kingdom of God in the world.

Introduction
The Christian faith is fundamentally relational, centered on love for God and love for others. Jesus Himself summarized the entirety of the law and the prophets in the Great Commandment: “Love the Lord your God with all your heart, soul, and mind… and love your neighbor as yourself” (Matthew 22:37-39). These two commandments are inseparable, and they provide the framework for understanding the relationship between the love of Scripture and the love of neighbor. This thesis argues that the love of Scripture is not merely an intellectual or devotional exercise but a transformative encounter with God that compels believers to love their neighbors in tangible, sacrificial ways. Conversely, the love of neighbor is not merely a social or ethical obligation but a lived expression of the truths revealed in Scripture. Together, these two loves form the essence of Christian discipleship.

Chapter 1: The Love of Scripture as Encounter with God
The love of Scripture begins with the recognition that the Bible is God’s inspired Word, a living and active revelation of His character, will, and redemptive plan (2 Timothy 3:16-17; Hebrews 4:12). To love Scripture is to engage with it not as a mere text but as a means of encountering the living God. This chapter explores the following themes:

1. Scripture as Divine Revelation: The Bible is the primary means through which God communicates His love, truth, and promises to humanity.

2. The Transformative Power of Scripture: Engaging with Scripture leads to spiritual growth, moral formation, and a deeper understanding of God’s heart for justice, mercy, and compassion.

3. The Role of the Holy Spirit: The Spirit illuminates Scripture, enabling believers to discern its meaning and apply its truths to their lives.

The love of Scripture is not an end in itself but a means of drawing closer to God and aligning one’s life with His purposes. As Psalm 119:105 declares, “Your word is a lamp to my feet and a light to my path.” This illumination guides believers toward a life of love and service.

Chapter 2: The Love of Neighbor as the Fulfillment of Scripture
The love of neighbor is a central theme throughout Scripture, from the Old Testament command to “love your neighbor as yourself” (Leviticus 19:18) to Jesus’ teachings and parables. This chapter examines the biblical foundation for loving one’s neighbor, focusing on the following:

1. The Parable of the Good Samaritan (Luke 10:25-37): Jesus redefines “neighbor” as anyone in need, regardless of social, ethnic, or religious boundaries.

2. The Incarnation as a Model of Love: Jesus’ life and ministry demonstrate that love for neighbor involves self-sacrifice, humility, and practical action (Philippians 2:5-8).

3. The Church as a Community of Love: The early church exemplified love for neighbor through acts of generosity, hospitality, and care for the marginalized (Acts 2:42-47; 4:32-35).

The love of neighbor is not optional but a direct response to the gospel. As 1 John 4:20-21 states, “Whoever claims to love God yet hates a brother or sister is a liar… The command we have from Christ is this: Whoever loves God must also love their brother and sister.”

Chapter 3: The Interconnection Between the Love of Scripture and the Love of Neighbor
This chapter argues that the love of Scripture and the love of neighbor are intrinsically connected. A genuine love for Scripture leads to a deeper understanding of God’s heart for humanity, which in turn compels believers to love their neighbors. Conversely, the love of neighbor is rooted in and informed by the truths of Scripture. Key points include:

1. Scripture as the Source of Love: The Bible reveals God’s love for humanity and calls believers to reflect that love in their relationships (1 John 4:7-12).

2. The Love of Neighbor as Obedience to Scripture: Loving one’s neighbor is not merely a moral duty but an act of obedience to God’s Word (James 1:22; 2:14-17).

3. The Reciprocal Relationship: Engaging with Scripture inspires acts of love, and acts of love deepen one’s understanding of Scripture.

This interconnection is exemplified in the life of Jesus, who embodied the Word of God and demonstrated perfect love for humanity through His teachings, miracles, and sacrificial death.

Chapter 4: Practical Implications for Christian Living
This chapter explores how the love of Scripture and the love of neighbor can be lived out in practical ways. It addresses the following:

1. Spiritual Disciplines: Practices such as prayer, meditation on Scripture, and communal worship nurture a love for God and others.

2. Social Justice and Mercy: The love of neighbor involves advocating for the oppressed, caring for the vulnerable, and working toward reconciliation and peace (Micah 6:8; Isaiah 1:17).

3. Community and Relationships: Building authentic, loving relationships within the church and beyond is a tangible expression of the gospel.

This chapter emphasizes that the love of Scripture and the love of neighbor are not abstract ideals but concrete actions that reflect the heart of God.

Chapter 5: Bible-Presbyterian Church loves the scripture more than the neighbors

The Christian faith calls believers to a dual love: love for God and love for neighbor (Matthew 22:37-39). These two loves are inseparable, as Scripture itself teaches. However, a troubling trend exists among some Christians in Bible-Presbyterian Church who prioritize their love for Scripture—expressed through intense study, doctrinal precision, and theological debate such as Verbal Plenary Preservation, Perfect Bible, Perfect Textus Receptus—over the practical, sacrificial love for their neighbors. There are immeasurable dangers in such an imbalance overemphasis on loving Scripture at the expense of loving others, distorts the gospel message and undermines the witness of the church. 

Chapter 6: The Danger of Intellectualizing Faith

One of the primary dangers of loving Scripture more than loving neighbors is the tendency to intellectualize faith. For some, the Bible becomes an object of academic study rather than a guide for living. They may excel in theological knowledge, memorizing verses, and debating doctrines, yet fail to embody the love and compassion that Scripture commands. This approach reduces Christianity to a set of beliefs rather than a way of life.

Jesus reserved some of His harshest criticisms for the religious leaders of His day, who were experts in the law but neglected justice, mercy, and faithfulness (Matthew 23:23). They loved the Scriptures but failed to love their neighbors, particularly the marginalized and vulnerable. Similarly, when Christians prioritize intellectual mastery of the Bible over practical obedience, they risk becoming modern-day Pharisees—right in doctrine but wrong in heart.

Chapter 7: The Neglect of the Great Commandment

The Great Commandment explicitly links love for God with love for neighbor (Matthew 22:37-39). To love God with all one’s heart, soul, and mind necessarily involves loving others, as 1 John 4:20-21 makes clear: “Whoever claims to love God yet hates a brother or sister is a liar. For whoever does not love their brother and sister, whom they have seen, cannot love God, whom they have not seen.” When Christians elevate their love for Scripture above their love for neighbor, they violate this commandment.

The parable of the Good Samaritan (Luke 10:25-37) illustrates this principle. The religious leaders in the story—the priest and the Levite—were well-versed in Scripture but failed to act with compassion toward the wounded man. In contrast, the Samaritan, who may not have had the same level of Scriptural knowledge, demonstrated what it means to love one’s neighbor. Jesus’ message is clear: knowledge of Scripture is meaningless if it does not lead to acts of love and mercy.

Chapter 8: The Hypocrisy of Inaction

A love for Scripture that does not translate into love for neighbor can lead to hypocrisy. James 1:22 warns, “Do not merely listen to the word, and so deceive yourselves. Do what it says.” Similarly, James 2:14-17 challenges believers to demonstrate their faith through deeds, asking, “What good is it, my brothers and sisters, if someone claims to have faith but has no deeds? Can such faith save them?” When Christians focus solely on studying and defending the Bible without actively serving others, their faith becomes hollow and unconvincing.

This hypocrisy not only damages the individual’s spiritual life but also harms the church’s witness to the world. Non-believers are often more impressed by acts of love and compassion than by theological arguments. As Francis of Assisi reportedly said, “Preach the gospel at all times. Use words if necessary.” When Christians fail to love their neighbors, they undermine the credibility of the gospel they profess to believe.

Chapter 9: The Misuse of Scripture

Another danger of loving Scripture more than loving neighbors is the potential for misuse of the Bible. When Scripture is treated as an end in itself, it can be weaponized to justify judgmentalism, exclusion, and even violence. History is replete with examples of Christians using the Bible to oppress others, for example the justification of slavery and segregation. In these cases, a distorted love for Scripture led to a failure to love neighbors as Christ commanded.

Jesus consistently challenged the misuse of Scripture. In Matthew 23, He rebuked the religious leaders for using the law to burden others while neglecting its weightier matters of justice, mercy, and faithfulness. Similarly, when Christians prioritize doctrinal purity over compassion, they risk repeating the same mistakes.

Chapter 10: A Call to Balance and Integration

The critique of those who love Scripture more than their neighbors is not a call to abandon the study of the Bible. On the contrary, Scripture is essential for knowing God and understanding His will. However, it must be approached with humility and a willingness to be transformed by its teachings. As Hebrews 4:12 reminds us, “The word of God is alive and active,” and its purpose is to shape us into the image of Christ, who embodied perfect love for both God and humanity.

To achieve this balance, Christians must integrate their love for Scripture with a commitment to loving their neighbors. This integration involves:

1. Letting Scripture Transform Us: Engaging with the Bible in a way that leads to personal and communal transformation, not just intellectual enrichment.

2. Practicing What We Preach: Ensuring that our theological beliefs are reflected in our actions, particularly in how we treat others.

3. Prioritizing Relationships: Recognizing that people are more important than arguments and that love is the greatest evidence of our faith (1 Corinthians 13:1-3).

Chapter 11: Conclusion: Rediscovering the Heart of the Gospel

The love of Scripture and the love of neighbor are inseparable aspects of Christian discipleship, each informing and enriching the other. Together, they form the foundation of a life that glorifies God and serves others. This thesis calls believers to a deeper engagement with Scripture and a more intentional love for neighbor, recognizing that these two loves are not separate obligations but a unified expression of the gospel. As we grow in our love for Scripture, may we be transformed into the image of Christ, whose love for humanity compels us to love our neighbors as ourselves.
The gospel is not merely a set of doctrines to be believed but a life of love to be lived. When Christians love Scripture more than their neighbors, they miss the heart of Jesus’ message. The Bible itself calls us to a higher standard—one that unites love for God with love for others. As we strive to live out this dual love, may we remember the words of Micah 6:8: “He has shown you, O mortal, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God.” Let us love Scripture deeply, but let that love always lead us to love our neighbors as Christ has loved us.

Why Verbal Plenary Preservation is a very dangerous heresy?

The concept of Verbal Plenary Preservation (VPP) is a theological position primarily associated with certain strands of conservative Protestantism, particularly within some fundamentalist like Bible-Presbyterian Church and King James Version (KJV)-only circles. VPP asserts that every word of the original biblical manuscripts has been perfectly preserved, without error, in a specific text or translation (often the KJV). While this may sound like a high view of Scripture, it has been criticized as a dangerous heresy for several reasons, particularly because of its potential to divide the church and undermine Christian unity. Here’s an explanation:

1. Elevates a Translation to the Level of Inspiration

• VPP proponents often claim that a specific translation (e.g., the KJV) is not just a reliable rendering of the original texts but is itself divinely inspired and preserved. This goes beyond the historic Christian doctrine of verbal plenary inspiration, which applies only to the original autographs (the first manuscripts written by the biblical authors).

• By equating a translation with the inspired originals, VPP risks idolizing a particular version of the Bible, which can lead to division. Christians who use other translations (e.g., the NIV, ESV, or NASB) may be accused of using "corrupt" or "inferior" Bibles, creating unnecessary strife and elitism.

2. Undermines the Sufficiency of the Original Texts

• The historic Christian faith has always affirmed that the original manuscripts of the Bible were inspired by God and without error. However, VPP shifts the focus from the originals to a specific translation, implying that the originals are insufficient or inaccessible.

• This undermines the work of textual criticism, which seeks to reconstruct the original text from the thousands of ancient manuscripts we possess. By rejecting textual criticism, VPP isolates its adherents from the broader scholarly community and fosters a suspicious attitude toward biblical scholarship.

3. Creates Division Over Non-Essential Issues

• VPP often leads to unnecessary divisions within the church. For example, KJV-only advocates may refuse to fellowship with Christians who use other translations, accusing them of compromising the faith. This creates a sectarian spirit that contradicts Jesus’ prayer for unity among believers (John 17:20-23).

• The gospel itself is not at stake in the debate over Bible translations, yet VPP proponents often treat their position as a litmus test for orthodoxy. This elevates a secondary issue to the level of primary doctrine, fracturing the body of Christ over matters that should not divide.

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4. Ignores the Reality of Textual Variants

• The biblical manuscripts we possess contain minor textual variants (differences in wording, spelling, etc.), none of which affect core Christian doctrines. VPP, however, denies the existence of these variants or claims they have been resolved in a specific translation.

• This denial of reality can lead to a lack of intellectual honesty and a rejection of evidence-based scholarship. It also fosters a defensive posture toward anyone who questions the VPP position, further isolating its adherents from the broader Christian community.

5. Hinders Evangelism and Missions

• VPP’s insistence on a single translation can hinder evangelism and missions, especially in contexts where the KJV is not the most accessible or understandable translation. For example, modern translations in contemporary language are often more effective for reaching non-English speakers or those with limited literacy.

• By insisting on the superiority of one translation, VPP can alienate potential converts and create unnecessary barriers to the spread of the gospel.

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6. Contradicts the Spirit of Christian Charity

• The VPP movement often fosters a judgmental attitude toward those who disagree, accusing them of undermining the authority of Scripture or being influenced by liberal theology. This lack of charity contradicts the biblical command to "maintain the unity of the Spirit in the bond of peace" (Ephesians 4:3).

• By making VPP a test of fellowship, its proponents risk dividing the church over secondary issues, rather than focusing on the essentials of the faith (e.g., the deity of Christ, the resurrection, salvation by grace through faith).

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Conclusion

While VPP may arise from a desire to uphold the authority and reliability of Scripture, it ultimately undermines the unity of the church by elevating a specific translation to the level of inspiration, fostering division, and rejecting the broader tradition of biblical scholarship. It is a dangerous heresy not because it denies core Christian doctrines but because it distracts from the gospel, creates unnecessary strife, and isolates its adherents from the global body of Christ. The church is called to unity in essentials, liberty in non-essentials, and charity in all things—principles that VPP often violates.

Ephesians 2:1-10

Ephesians 2:1-10

Made Alive in Christ

1 As for you, you were dead in your transgressions and sins, 2 in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient. 3 All of us also lived among them at one time, gratifying the cravings of our flesh and following its desires and thoughts. Like the rest, we were by nature deserving of wrath. 4 But because of his great love for us, God, who is rich in mercy, 5 made us alive with Christ even when we were dead in transgressions—it is by grace you have been saved. 6 And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus, 7 in order that in the coming ages he might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus. 8 For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God— 9 not by works, so that no one can boast. 10 For we are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do.

Colossians 2:1-10

Colossians 2:1-10

1 I want you to know how hard I am contending for you and for those at Laodicea, and for all who have not met me personally. 2 My goal is that they may be encouraged in heart and united in love, so that they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ, 3 in whom are hidden all the treasures of wisdom and knowledge. 4 I tell you this so that no one may deceive you by fine-sounding arguments. 5 For though I am absent from you in body, I am present with you in spirit and delight to see how disciplined you are and how firm your faith in Christ is.

6 So then, just as you received Christ Jesus as Lord, continue to live your lives in him, 7 rooted and built up in him, strengthened in the faith as you were taught, and overflowing with thankfulness.

8 See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the elemental spiritual forces of this world rather than on Christ.

9 For in Christ all the fullness of the Deity lives in bodily form, 10 and in Christ you have been brought to fullness. He is the head over every power and authority.

The Bible is 100% inspired and 100% preserved to the last word and letter, but no single TR is 100% inspired and 100% preserved

The Bible is 100% inspired and 100% preserved to the last word and letter, but no single TR is 100% inspired and 100% preserved.

My statement reflects a nuanced theological perspective often held by those who affirm the doctrine of the verbal plenary inspiration (VPI) and preservation of Scripture (VPP), particularly within certain conservative Christian traditions in Bible-Presbyterian Church. 

1. The Bible is 100% inspired and 100% preserved to the last word and letter.

100% Inspired: This refers to the belief in verbal plenary inspiration, meaning that every word of the original manuscripts (autographs) of the Bible was divinely inspired by God. This view is based on passages like 2 Timothy 3:16 ("All Scripture is God-breathed") and 2 Peter 1:21 ("men spoke from God as they were carried along by the Holy Spirit").

100% Preserved: This refers to the belief that God has providentially preserved His Word throughout history, ensuring that the message and content of Scripture have been maintained without corruption. This is often tied to the belief in God’s promises to preserve His Word (e.g., Psalm 12:6-7, Matthew 24:35).

The idea here is that the original text of Scripture, as given by God, is perfect and fully inspired, and that God has ensured its preservation in its entirety across time.

2. Any single TR (Textus Receptus) is not 100% inspired and 100% preserved.

The Textus Receptus (TR) is a Greek text of the New Testament that was compiled in the 16th century, primarily by Erasmus, and later refined by others. It served as the basis for many Reformation-era Bible translations, including the King James Version (KJV).

While the TR is highly regarded by some Christians, it is not considered 100% inspired or 100% preserved in the same sense as the original autographs. This is because:

1. The TR is a reconstructed text based on available manuscripts at the time, not the original autographs.
2. It contains minor textual variations and scribal errors, as do all manuscript traditions.
3. It is a product of human effort in compiling and editing, even if guided by God’s providence.

In other words, the TR is a representation of the preserved Word of God, but it is not itself the original, inspired text. It is a faithful but imperfect copy.

3. Expounding the Tension

The statement acknowledges a distinction between the original, inspired text and any single manuscript or textual tradition (like the TR). While the original text is perfect and fully preserved in the sense that its message and content have been maintained, no single manuscript or textual tradition can claim to be a perfect, word-for-word replica of the originals.

This view allows for minor variations in manuscripts while affirming that the essential message of Scripture has been preserved. It also recognizes the role of human agency in the transmission of the text, which introduces the possibility of minor errors or variations.

4. Theological Implications

This perspective emphasizes trust in God’s providential preservation of Scripture while acknowledging the limitations of human efforts in textual transmission.

It avoids the claim that any one textual tradition (e.g., the TR) is inerrant or perfect, while still affirming the inerrancy and perfection of the original autographs.

It encourages a focus on the overall unity and reliability of Scripture, rather than insisting on absolute uniformity in every manuscript or textual tradition.

Conclusion

My statement reflects a balanced view of biblical inspiration and preservation. It affirms the perfection of the original Scriptures and God’s faithfulness in preserving His Word, while recognizing that no single manuscript or textual tradition (including the TR) is without minor imperfections. This perspective upholds the authority and reliability of Scripture while acknowledging the complexities of textual transmission.

Did we not uphold the perfect Bible, KJV, and prophecy in your name?

Matthew 7:13-23

The Narrow and Wide Gates

13 “Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. 14 But small is the gate and narrow the road that leads to life, and only a few find it.

True and False Prophets

15 “Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves. 16 By their fruit you will recognize them. Do people pick grapes from thornbushes, or figs from thistles? 17 Likewise, every good tree bears good fruit, but a bad tree bears bad fruit. 18 A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 Thus, by their fruit you will recognize them.

True and False Disciples

21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven. 22 Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’ 23 Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’

Commentary:

Jesus examines our wholeheartedness (7:13–27)

The last section of this amazing sermon is perhaps the most amazing of all. It turns on the place of Jesus in the life of the disciple. The ultimate issue of the Sermon is the authority and identity of the preacher. This is widely discounted by those who think the Sermon on the Mount is a collection of ethical maxims such as might have been devised by any cultivated humanist. Not so. The Sermon on the Mount ends with the most emphatic assertion of the ultimacy of Jesus Christ. What he has said with such power and precision in the Sermon derives from who he is.

And who is he? He is the one who can confidently call God my Father (21). He is the one who can tell us what will stand in the day of judgment (22). He is the one who can declare the tree of an individual’s life bad or good, who can say of the road of life ‘Through road’ or ‘No access’ (13–14). Indeed, as the Fourth Gospel makes so abundantly plain, he is the gate, the door of the sheepfold. He is the way that leads to the Father. He is the true vine, and only by incorporation in him can the branches be really good.20

But we do not need to go to the Fourth Gospel to find Jesus’ explicit claims to be the Beyond. They are very plain here. People prophesy in his name (22), and that was something which in Israel was done only in God’s name. People call him ‘Lord’ and are not rebuked for it. Someone can be rejected from the kingdom of heaven if he or she does not know Jesus and is not known by him (23). Jesus inherits that character of God Almighty referred to in the Old Testament: he is the Rock.21 Any ‘house’ of someone’s life built on him will stand. Any house built on anything else will crash in ruins. What claims! Was there ever such a paradox between the sanity and profundity of the teaching in this Sermon and the lunacy of the preacher’s claims if he is not what he claimed to be? Jesus calls for humankind’s unalloyed adherence. He is the eschatological Judge. And he claims the place reserved for God in their lives. That is how the Sermon ends.

This devastating challenge is brought home in three main ways. First, the gate and the road. That image (7:13–14) poses the question, ‘Have you gone through the gate? Are you on the road?’ You cannot get on to the road until you have gone through the turnstiles. And they are not roomy. No room for baggage, for pride, for irresolution. Enter! Notice how here, as so often in the teaching of Jesus, we are challenged to decide. There is no comfortable middle ground embracing most of us, and leaving on either side the very good and the very bad. How comfortable it would have been were that the case! But Christianity is not about being very good, or very bad, or very comfortable. It is about being in God’s kingdom or staying out. It is about allegiance to God, or rebellion. It is about being on the road that starts narrow but opens out into the life of heaven, or staying on the broad road of our self-centredness until it contracts to a dead halt in final destruction. An awesome choice. And we find that at the end of the Sermon we are not permitted merely to admire the teaching; we are challenged to bow to the preacher. Have you entered in? Are you on the road?

Secondly, the tree and its fruit (7:15–23). How can you know if you are dealing with a disciple of the kingdom or not? You can tell from the fruit of his or her life. The question is not only ‘Have you entered in?’ but ‘Is there real change?’

A profession of faith that makes no difference to the way we behave is barren and will never save anybody. There must be fruit, consistent, attractive fruit on the tree of our lives. Fruit that will show there is a Gardener at work. Fruit that will satisfy the hunger of the passer-by. How evil are the fruits to be found in many professing Christians!—an arrogance that alienates; an externalism that does not touch the heart; a separation between religion and life; a faith that makes no demands, or that consists in legalism; a religion that takes refuge in charismatic jargon about prophecy, or miraculous healings, or the driving out of demons, but may not even really know Jesus, and does not really do the will of the heavenly Father (22–23). Matthew may well have had in mind wild, charismatic ‘prophets’ current in his day, as he recorded these words of his Master. I fear that so much that passes as Christianity will shrivel up in the day of judgment and be found to be bogus and worthless. People judge the tree by the fruit. The awesome truth Jesus teaches here is that so does God! If the fruit is not real, we may take leave to doubt the nature of the roots.

Thirdly, the wise and foolish builders (7:24–27). The final way Jesus presses his claim brings us to the end of the Sermon. In this age of permissiveness and pluralism (which we forget was much the same in Jesus’ own day), his claims stand out sheer and stark. He does not agree that it does not matter what you believe in so long as you are sincere. He does not allow that we are all climbing up to God by the route of our choice. He does not fit in with our shallow pluralism. Instead he says there are only two ways we can build. Not many ways, just two. We can either build on him and his teaching, which we will find is as solid as rock; or else we can build on any other religion or philosophy in the world, and we will find that it is sand, and in the last day it will spell ruin.

This last image is meant to follow up the previous two. The question is not only ‘Have you entered in?’ and ‘Is there real change?’ but ‘How do you build?’ He wants the hearers to ask themselves whether or not they are building on the only foundation that will bear their weight.

In our postmodern, relativistic and plural culture, how do Christians justify this exclusivism, which seems to be so arrogant? It is not that we are defending Christianity and saying it is better than anything else. Often it is not. Often it is shoddy and does not stand comparison with the ethos of what is best in other faiths or in liberal humanism. No, it is not the religion of Christianity that disciples are concerned to vindicate. With Dietrich Bonhoeffer, we believe that Jesus Christ came to destroy religion. Religion, if conceived as a human attempt to become acceptable to God by whatever system of beliefs and practice, is a beggar’s refuge. It will not keep out the wind and the hail. What Jesus offers is totally different. It begins not from our reaching up, but from God’s reaching down. It is not a religion at all, but a revelation and a rescue. Jesus is the revelation of what God is like; never has there been such a true likeness. The King has come to bring in the kingdom. He is no less than God’s rescue for men and women lost in self-centredness and sin.

I could never claim ultimacy for Christianity as a system. I do claim it for Jesus Christ. In him God has broken with blinding light into our darkness. In him God has provided for sinners a way back to himself. The question is, how shall we respond? ‘But’, you say, ‘what about those who have never heard the gospel?’ Let us leave those who have never heard to the God who came to rescue those who had never heard. They can safely be entrusted to his justice and his love. The Judge of all the earth will do right.22 And the one who loved them enough to come for them and die for them will not wrong them. Of that we can be sure. The end of Matthew’s Gospel tells us one thing we can do if we care about them. We can go and tell them the good news of Jesus and the kingdom (28:19). And the end of the Sermon here informs us of the other thing we can do if we really care. We can make sure that we personally are wholeheartedly committed to Christ. Until we are sure where we stand ourselves, we shall be no use at helping others.

So, we must build on the Rock. How? Jesus’ reply to that question is the heart of Old Testament religion. We must hear and obey. Not just hear, but obey. The theological and religious world is full of hearing; it is overloaded with God-talk. What will thrill the heart of God and make the pagans realize that the gospel is true is practical, generous obedience—obedience that transforms our characters (5:11–12), affects our influence (5:13–16), shows itself in practical righteousness (5:17–48), touches our devotional life (6:1–18), radically alters our ambitions (6:19–34), transforms our relationships (7:1–12) and marks us out as totally wholehearted servants of the King (7:13–27). That is what Jesus is looking for. That is the mark of the disciples he calls. That is the kingdom manifesto detailed with immense authority at the outset of his public ministry.

Michael Green, The Message of Matthew: The Kingdom of Heaven, The Bible Speaks Today (Leicester, England; Downers Grove, IL: InterVarsity Press, 2001), 109–110.

OSAS and VPP

The teaching of "Once Saved, Always Saved" (OSAS), also known as eternal security, is a doctrine held by some Christian traditions, particularly within Bible Presbyterian Church. 

While "Verbal Plenary Preservation" (VPP) assures believers that the Scriptures themselves are perfectly preserved and reliable. In this sense, VPP provides the foundation for trusting the biblical promises that undergird OSAS.

Both doctrines stem from a high view of God's sovereignty and faithfulness. OSAS focuses on God's sovereignty in salvation, while VPP focuses on God's sovereignty in preserving His Word. 

Although OSAS offers assurance of salvation to believers, it has been criticized by others as potentially harmful to the church for several reasons: 

1. Potential for Complacency and Lack of Spiritual Growth

If believers think their salvation is guaranteed regardless of their actions, they may become complacent in their faith. This can lead to a lack of effort in pursuing holiness, spiritual growth, or obedience to God.

    A complacent attitude can weaken the overall spiritual vitality of the church. Members may neglect prayer, Bible study, and active participation in the life of the church, leading to a decline in communal faith and discipleship.

2. Misuse as a License for Sin

Some may misinterpret OSAS as a license to sin, thinking that their eternal security means they can live however they want without consequences. This is sometimes referred to as antinomianism (rejecting moral law).

    Such behavior can lead to scandal, division, and a poor witness to the world. It undermines the church's call to holiness and can cause confusion or disillusionment among believers, especially new or struggling Christians.

3. Neglect of Personal Responsibility

OSAS can lead to a diminished sense of personal responsibility for one's actions. If salvation is seen as irrevocable, some may downplay the importance of repentance, accountability, and living a life that reflects Christ's teachings.

    This can create a culture of spiritual laziness and moral laxity, where sin is not taken seriously. It can also discourage believers from examining their hearts and striving to live in accordance with God's will.

4. Undermining the Call to Perseverance

The Bible repeatedly emphasizes the need for perseverance in faith (e.g., Matthew 24:13, Hebrews 3:14, Revelation 2:10). OSAS can be interpreted in a way that undermines this call, suggesting that perseverance is unnecessary.

    If believers think perseverance is optional, they may not take seriously the warnings in Scripture about falling away or being led astray. This can result in a lack of vigilance and spiritual discipline.

5. Disregard for the Role of Works in Faith

While salvation is by grace through faith (Ephesians 2:8-9), the Bible also teaches that genuine faith produces good works (James 2:14-26). OSAS, when misunderstood, can lead to a disconnect between faith and works.

    This can result in a lack of emphasis on serving others, pursuing justice, and living out the gospel in practical ways. The church's mission to be salt and light in the world may be weakened.

6. Potential for False Assurance

OSAS can give false assurance to individuals who may have made a superficial commitment to Christ but have not genuinely repented or surrendered their lives to Him. They may believe they are saved while continuing to live in unrepentant sin.

    This can lead to a lack of genuine conversion and discipleship within the church. It may also create confusion about what it means to truly follow Christ, diluting the gospel message.

8. Neglect of the Fear of the Lord

The Bible teaches that the "fear of the Lord" is the beginning of wisdom (Proverbs 9:10) and that believers should work out their salvation with "fear and trembling" (Philippians 2:12). OSAS, when misapplied, can diminish the healthy reverence for God and His holiness.

    A lack of reverence can lead to a casual attitude toward sin and a diminished sense of awe for God's majesty and justice.

Summary

The doctrine of "Once Saved, Always Saved" can provide comfort and assurance to believers, its potential for misuse and misinterpretation can be harmful to the church. It may lead to complacency, moral laxity, and a lack of emphasis on perseverance, good works, and personal responsibility. 

    The teaching of "Once Saved, Always Saved" can contribute to false doctrines such as "Verbal Plenary Preservation" and "KJV Only" in the church when it is misunderstood or misapplied. It can lead to antinomianism, cheap grace, false assurance, and a casual view of sin, among other issues. To avoid these pitfalls, it is crucial for the church to teach a balanced understanding of salvation that includes both the assurance of God’s grace and the call to live a life of faith, obedience, and holiness. This approach aligns with the full counsel of Scripture and helps safeguard the church from false doctrines.

To avoid the false teaching of Verbal Plenary Preservation, we have to ground our faith in the sufficiency and authority of Scripture without elevating a specific translation or textual tradition to the level of inspiration. Trust that God has preserved His Word sufficiently for salvation and sanctification, and focus on the central message of the Gospel. By engaging with sound scholarship, testing all teachings against Scripture, and prioritizing unity in Christ, you can avoid the pitfalls of extreme or divisive doctrines like VPP.

Conclusion

The doctrines of "Once Saved, Always Saved" (OSAS) and "Verbal Plenary Preservation" (VPP) both stem from a high view of God's sovereignty and faithfulness. OSAS emphasizes the eternal security of believers based on God's grace, while VPP focuses on the belief that God has perfectly preserved every word of Scripture. While these doctrines can provide assurance and confidence in God's promises, they also carry potential risks if misunderstood or misapplied.

The Poor in Spirit

The Bible has a lot to say about the "poor in spirit" and how we should respond to them. The term "poor in spirit" comes from Jesus' Sermon on the Mount (Matthew 5:3), where He declares, "Blessed are the poor in spirit, for theirs is the kingdom of heaven." This phrase refers to those who recognize their spiritual poverty, humility, and dependence on God. It can also extend to those who are materially poor, brokenhearted, or marginalized. Here’s what the Bible teaches about the poor in spirit and what we should do:

God’s Heart for the Poor in Spirit

The Bible consistently reveals God’s compassion for the poor, the humble, and the brokenhearted (Psalm 34:18, Isaiah 61:1). Jesus Himself came to "preach good news to the poor" and to "bind up the brokenhearted" (Luke 4:18, Isaiah 61:1). Jesus teaches that the poor in spirit are blessed because they recognize their need for God, and the kingdom of heaven belongs to them (Matthew 5:3). Proverbs 19:17 says, "Whoever is kind to the poor lends to the Lord," showing that God identifies with the poor and values acts of compassion toward them. The Bible calls for justice and mercy for the poor and oppressed (Micah 6:8, Isaiah 1:17). God condemns those who exploit or neglect the poor (Amos 5:11-12, James 5:1-6).

What Should The Church Do?

1. Recognize Our Own Spiritual Poverty

Before we can help others, we must recognize our own spiritual poverty and dependence on God. Humility is the starting point for serving the poor in spirit (Matthew 5:3, Luke 18:9-14).  We should cultivate a heart of humility and gratitude, acknowledging that all we have comes from God.

2. Show Compassion and Love

The Bible calls us to love our neighbors as ourselves (Mark 12:31) and to show compassion to those in need (Luke 10:25-37, the Parable of the Good Samaritan). We should actively look for ways to help the poor in spirit—whether through encouragement, prayer, or practical support.

3. Preach the Gospel to the Poor in Spirit

Jesus came to "preach good news to the poor" (Luke 4:18). The gospel is the ultimate remedy for spiritual poverty, offering hope, forgiveness, and eternal life. We should share the gospel with humility and love, ensuring that the poor in spirit understand God’s grace and salvation.

4. Provide Material Support

The Bible emphasizes the importance of meeting the physical needs of the poor (James 2:15-16, 1 John 3:17-18). Faith without works is dead. We should give generously to those in need, whether through financial assistance, food, clothing, or other resources.

5. Advocate for Justice

God calls us to "seek justice, correct oppression, bring justice to the fatherless, and plead the widow's cause" (Isaiah 1:17). This includes addressing systemic issues that contribute to poverty and marginalization. We should advocate for policies and practices that promote justice, equality, and dignity for all people.

6. Build Relationships and Community

The poor in spirit often feel isolated or forgotten. The church is called to be a community of love and support, where no one is left behind (Acts 2:44-45, Galatians 6:2). We should create spaces where the poor in spirit feel welcomed, valued, and included. Foster relationships that reflect Christ’s love.

7. Pray for the Poor in Spirit

Prayer is a powerful tool for interceding on behalf of those who are struggling (James 5:16). It also aligns our hearts with God’s heart for the poor. We should regularly pray for the poor in spirit, asking God to meet their needs, heal their wounds, and draw them closer to Him.

8. Model Christlike Humility and Service

Jesus modeled humility and service, washing His disciples' feet and giving His life for others (John 13:1-17, Philippians 2:5-8). We are called to follow His example. We should serve others selflessly, putting their needs above your own and reflecting Christ’s love in your actions.

9. Support Ministries That Serve the Poor

Many organizations and ministries are dedicated to helping the poor in spirit and the materially poor. Supporting these efforts is a practical way to live out biblical principles. We should contribute time, money, or resources to ministries that align with biblical values and effectively serve those in need.

Matthew 5:3: "Blessed are the poor in spirit, for theirs is the kingdom of heaven."

James 1:27: "Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world."

Proverbs 19:17: "Whoever is kind to the poor lends to the Lord, and He will reward them for what they have done."

Isaiah 58:10: "If you spend yourselves in behalf of the hungry and satisfy the needs of the oppressed, then your light will rise in the darkness, and your night will become like the noonday."

Luke 6:20: "Blessed are you who are poor, for yours is the kingdom of God."

Conclusion

The Bible calls us to care for the poor in spirit with compassion, humility, and action. By recognizing our own spiritual poverty, showing love, providing material support, advocating for justice, and building community, we reflect God’s heart and fulfill His command to love others as He has loved us. This is not only a response to the gospel but also a way to bring hope and healing to those who are struggling. As we serve the poor in spirit, we demonstrate the kingdom of God in tangible ways and point others to the grace and mercy of Christ.

While it is important to study and understand the Scriptures deeply, let us be mindful not to get caught up in debates over petty or divisive issues that do not edify the body of Christ or further His kingdom. As Paul reminds us in 1 Corinthians 13:2, "If I have the gift of prophecy and can fathom all mysteries and all knowledge, but do not have love, I am nothing." Our primary goal should always be to reflect Christ’s love and truth in all we do.

Instead, let us turn our attention to the poor in spirit—those who are humble, broken, and in need of spiritual and material support. Jesus declared, "Blessed are the poor in spirit, for theirs is the kingdom of heaven" (Matthew 5:3). As teachers and leaders, we have a responsibility to care for those who are struggling, to lift them up, and to point them to the hope and healing found in Christ.

Let us strive to be a community that reflects the love and grace of Jesus, focusing on what truly matters and avoiding unnecessary disputes such as Verbal Plenary Preservation, Perfect Bible, Perfect Bible Translations, KJV Only, as 1 Timothy 6:4 says, "They are conceited and understand nothing. They have an unhealthy interest in controversies and quarrels about words that result in envy, strife, malicious talk, evil suspicions." As it is written in Micah 6:8, "He has shown you, O mortal, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God."

Thank you for your dedication to teaching God’s Word. May we all continue to grow in wisdom and love as we serve Him together.

Second letter to the "servant" and "theologian" in Bible Presbyterian Church

    The belief in "once saved, always saved" (a theological concept in Bible Presbyterian Church traditions that asserts eternal security for believers) should not be misused as an excuse to mistreat or neglect fellow believers, especially those who are spiritually weak, poor, or struggling in their faith. 

    "Once saved, always saved" is not a license for harmful behavior: This doctrine, which assures believers of their eternal salvation, should not lead to complacency or arrogance. It does not give anyone the right to mistreat others, to those who are using NIV or ESV, or to those who are not accepting Verbal Plenary Plenary as a doctrine, and particularly those who are vulnerable or less mature in their faith. Christians are called to love, serve, and build up one another, not to exploit or harm others.

    We must highlight the importance of caring for those who are spiritually or materially struggling. In the Christian community, there are individuals who may be "weak" in faith or facing hardships. These individuals need support, encouragement, and compassion, not judgment or mistreatment.

    To those people who are uncertain or hesitant in their faith journey. They may be new believers, questioning their beliefs, or struggling with doubts. These individuals are in a vulnerable position and need guidance and patience, not harsh criticism or exclusion.

    Spiritual maturity is a process that takes time. Not everyone is at the same level of faith or understanding. Instead of attacking or neglecting those who are still growing, Christians should nurture and encourage them, helping them to develop a stronger relationship with God.

    We must have the virtues of humility, compassion, and responsibility within our Christian community. We warn against misusing theological doctrines to justify harmful behavior and stress the importance of supporting and uplifting those who are weak, poor, or still growing in their faith.

    Wishing you and your loved loves a blessed and happy new year.

Sincerely,

Rev. So and So

The Bible-Presbyterian Church (BPC) in Singapore faces several challenges

The Bible-Presbyterian Church (BPC) in Singapore faces several challenges, ranging from internal theological disputes to external societal pressures. Below is a synthesis of the key issues based on the provided search results:

1. Theological Disputes Over Bible Versions

A significant internal conflict revolves around the doctrine of Verbal Plenary Preservation (VPP), which asserts that the King James Version (KJV) is the only "inspired" Bible for English-speaking Christians. This teaching has caused deep divisions within the BPC, leading to church splits, public court battles, and a lack of unity among congregations. Critics argue that this doctrine is extreme and undermines the broader Christian community's respect for the BPC.

2. Generational and Cultural Shifts

The BPC, like many churches in Singapore, is grappling with an aging congregation and the challenge of engaging younger generations. The church risks becoming a "dated church" if it fails to adapt to the changing needs and narratives of younger members. This includes addressing issues like technological integration, worship styles, and the relevance of traditional practices.

3. Homogeneity and Lack of Diversity

The BPC is predominantly composed of middle-class, English-educated Chinese Singaporeans, which limits its ability to reach a more diverse demographic. This homogeneity can make it difficult for individuals from different racial, linguistic, or socioeconomic backgrounds to feel included, potentially hindering the church's growth and outreach efforts.

4. Leadership and Resource Challenges

Some BPC churches are experiencing financial and leadership struggles, with smaller congregations unable to support full-time pastors. This has led to a shift toward part-time or co-vocational pastoral roles, which may impact the quality of ministry and pastoral care.

5. External Pressures and Societal Changes

The BPC faces external challenges such as the rise of secularism, the influence of technology (e.g., AI), and the need to maintain religious harmony in a multi-religious society. These factors require the church to navigate complex societal dynamics while staying true to its theological convictions.

6. Disunity Among Churches

The BPC is not immune to broader Christian divisions, such as disagreements over baptism, worship styles, and the role of the church in society. This lack of unity weakens the collective witness of the church and hampers collaborative efforts in evangelism and community outreach.

7. Engaging with Modern Technology

The rapid advancement of AI and digital tools presents both opportunities and challenges. While technology can enhance ministry, there is a risk of losing the relational and spiritual depth that defines Christian community. The BPC must carefully balance innovation with biblical wisdom.

Conclusion

The Bible-Presbyterian Church in Singapore is navigating a complex landscape of internal theological disputes, generational shifts, and external societal pressures. Addressing these challenges will require a commitment to unity, adaptability, and a renewed focus on the Gospel's transformative power. 

The latest Bible-related issues in Christianity

The latest Bible-related issues in Christianity, as of early 2025, reflect a mix of theological, cultural, and societal challenges. Below is a synthesis of key trends and developments based on the provided search results:

1. Growing Receptivity of Gen Z to the Gospel

Gen Z (born 1997–2012) is showing increased openness to the Gospel, presenting a significant opportunity for churches to engage this demographic. Initiatives like "The Hope Initiative" have helped churches shift from inward to outward focus, reaching young adults and teens effectively.

2. Decline of Full-Time Pastors and Church Closures

Approximately 15,000 churches in the U.S. are projected to close in 2025, while another 15,000 will transition from full-time to part-time pastors. This shift reflects financial struggles and the rise of the "co-vocational" pastor model, where pastors juggle multiple roles.

3. Theological Shifts and Ideological Divisions

Churches are increasingly divided along ideological lines, with some prioritizing political or cultural stances over core theological principles. This trend risks fragmenting congregations and undermining unity.

There is also a growing emphasis on expanding theological "essentials," narrowing the scope of acceptable beliefs and practices, which can alienate members and stifle diversity.

4. Hybrid Ministry Models

The COVID-19 pandemic accelerated the adoption of hybrid ministry models, blending in-person and digital approaches. Churches are now focusing more on "connecting" than "gathering," leveraging technology to reach broader audiences.

5. Biblical Illiteracy and the Need for Scripture Engagement

Studies reveal significant gaps in biblical knowledge among churchgoers, with some unable to distinguish between biblical stories and myths. This highlights the need for renewed emphasis on Bible reading and teaching.

Initiatives like John Piper’s challenge to read the entire Bible in 2025 and the popularity of Bible-focused podcasts (e.g., "The Bible in a Year") reflect efforts to combat this trend.

6. Cultural Pressures and Secularization

Christians face increasing cultural pressure, with many feeling marginalized or misunderstood. This has led to a sense of fear about the future of Christianity in the U.S. and globally.

The rise of individualism and declining community structures further challenge churches to foster authentic relationships and discipleship.

7. Global Persecution and Anti-Christian Sentiment

Anti-Christian hate crimes are rising in Europe, with 2,444 incidents reported in 2023. Similar trends are observed globally, particularly in regions like Africa and Asia, where Christians face displacement and violence.

8. Debates Over Social Justice and Ethical Issues

Social justice issues, such as LGBTQ+ rights and racial equality, continue to dominate public discourse. Churches are grappling with how to address these topics biblically while maintaining unity and compassion.

9. Technological and Ethical Challenges

The rise of AI and digital technologies presents both opportunities and challenges for churches. While some experiment with AI-generated sermons and services, questions remain about the ethical implications and the role of technology in ministry.

10. The Great "Dechurching" and the Rise of the "Nones"

The trend of people leaving organized religion (the "nones") continues, though its growth has slowed. Many Americans remain spiritual but untethered to traditional church structures, posing a challenge for evangelism and discipleship.

Conclusion

These issues highlight the dynamic and often challenging landscape of Christianity in 2025. Churches must navigate these trends with wisdom, balancing theological integrity with cultural relevance, while remaining committed to the Great Commission and the transformative power of the Gospel. For further details, you can explore the sources cited above.

Are Textus Receptus (TR) Perfect Without Errors?

Textus Receptus (Latin for "Received Text"), which is a printed Greek text of the New Testament that served as the basis for many translations of the Bible, including the King James Version (KJV). The Textus Receptus is not a single text but a series of editions published between the 16th and 17th centuries. Below is a list of the major editions of the Textus Receptus:

1516 - Erasmus' First Edition: Published by Desiderius Erasmus, this was the first printed Greek New Testament. It was based on a handful of late medieval manuscripts and included some reconstructed passages (e.g., the last six verses of Revelation, which Erasmus translated from Latin back into Greek).

1519 - Erasmus' Second Edition: This edition was used by Martin Luther for his German translation of the New Testament.

1522 - Erasmus' Third Edition: This edition introduced changes based on the Complutensian Polyglot and other sources.

1527 - Erasmus' Fourth Edition: This edition included a parallel Latin text and further revisions.

1535 - Erasmus' Fifth Edition: The final edition prepared by Erasmus.

1550 - Stephanus' Edition (Robert Estienne): Known as the Editio Regia (Royal Edition), this edition introduced verse numbering and became highly influential.

1565 - Beza's Edition: Theodore Beza, a successor of John Calvin, published several editions of the Greek New Testament, refining the Textus Receptus further.

1633 - Elzevir's Edition: The publishers Bonaventure and Abraham Elzevir called their edition the Textus Receptus, coining the term. This edition became the standard for many years.

Are They Perfect Without Errors?

The Textus Receptus is not considered perfect or without errors by modern biblical scholars. Here are some key points to consider:

1. Manuscript Basis: The Textus Receptus was based on a limited number of late medieval manuscripts, primarily from the Byzantine text-type. These manuscripts were not the oldest or most reliable sources available today.
2. Textual Variants: The Textus Receptus contains readings that are not supported by older and more widely accepted manuscripts, such as those from the Alexandrian text-type (e.g., Codex Sinaiticus and Codex Vaticanus).
3. Human Errors: The editors of the Textus Receptus, particularly Erasmus, made some errors in their reconstructions and translations, especially in passages where they lacked Greek manuscript support.
4. Modern Scholarship: Today, most biblical scholars and translators rely on critical editions of the Greek New Testament, such as the Nestle-Aland or United Bible Societies (UBS) texts, which are based on a broader and older range of manuscripts.

In conclusion, while the Textus Receptus played a significant role in the history of Bible translation, it is not considered perfect or free from errors by contemporary standards. Modern textual criticism has identified numerous places where the Textus Receptus differs from earlier and more reliable manuscripts.