The Culpit

The Core Misunderstanding of 1 Corinthians 13:10 and “The Perfect”

At the heart of much confusion and division within Bible-Presbyterian Church (BPC) today lies a misinterpretation of Paul’s words in 1 Corinthians 13:10: “But when that which is perfect is come, then that which is in part shall be done away.”

Jeffrey Khoo, Quek Suan Yew and Prabhudas Kishy have wrongly claimed that “the perfect” refers to the completion of the Bible—specifically the Textus Receptus (TR) and its translation in the King James Version (KJV). From this teaching has sprung a web of errors: the doctrine of Verbal Plenary Preservation in a single text form, the claim of a “Perfect TR,” KJV-only exclusivism, and ultimately the judgment of all other translations as corrupt or inferior. These errors have not only caused unnecessary division within the body of Christ, but in some cases have led to denominational fracture, lawsuits in civil courts, pride, ignorance, and a loss of the gospel’s humble spirit.

The True Meaning of “The Perfect”

To understand Paul’s words, we must read them in their context. In 1 Corinthians 12–14, Paul is addressing the use of spiritual gifts within the church, with special concern for love as the greatest gift. Chapter 13 contrasts temporary gifts (prophecy, tongues, knowledge) with love, which “never fails” (v. 8). Paul explains that certain gifts were partial and temporary, suited for the church’s present state of immaturity. But a time would come when these temporary aids would no longer be needed.

In verse 12, Paul clarifies what he means: “For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.”

The phrase “face to face” unmistakably refers not to the arrival of a book, but to the consummation of God’s work when believers see Christ Himself in glory. It is eschatological—pointing to the second coming of Christ and the perfection of the age to come. When Christ returns, faith will become sight, hope will be fulfilled, and love will remain as the eternal bond of God’s people with Him.

Therefore, “the perfect” is not the Bible, not the TR, not the KJV, but the perfection of the believer’s knowledge and fellowship with Christ at His return.

The Damage of Misinterpretation

By equating “the perfect” with the Bible, BPC’s pulpit has introduced a distorted theology that has borne bitter fruit:

Cessationism misapplied: Some argue that tongues and prophecy ceased with the completion of Scripture, forcing Paul’s words to fit a view foreign to the text. While Scripture is indeed complete and sufficient, Paul’s argument here does not rest upon the canon but upon the future return of Christ.

KJV-only exclusivism: The claim of a “perfect Bible” in one translation creates an idol out of a version, elevating human tradition over the living Word of God in its many faithful witnesses.

Division and lawsuits: Instead of pursuing love—which Paul names as the “more excellent way”—BPC churches have split, leaders have sued one another in civil courts, and pride has replaced humility. All of this is the opposite of the fruit of the Spirit.

Pride and ignorance: By insisting that their group alone has the “perfect Bible,” some have exalted themselves while despising others who use reliable modern translations. This fosters arrogance rather than unity in the truth.

Biblical Correction

The Scripture itself provides the rebuke:

Paul says plainly: “Now we see in a mirror dimly, but then face to face” (v. 12). This is not the language of reading a text, but of seeing a person—Christ Himself (cf. 1 John 3:2).

Nowhere in Scripture is the “perfect” equated with the completion of the Bible. Rather, the Bible testifies of Christ (John 5:39) and points us to Him who is our perfection.

The unity of the church is grounded not in one translation, but in one Lord, one faith, one baptism, one God and Father of all (Ephesians 4:5–6).

Lawsuits among believers are condemned by Paul in 1 Corinthians 6:1–8, yet the fruit of this teaching has driven some churches into exactly what Paul warns against.

A Call to the Right Direction

Dear brothers and sisters, the time has come to lay aside false teaching and return to the simplicity of Christ. The church does not possess perfection in a book printed by men, but awaits perfection in the day of Christ’s appearing. Until then, we walk by faith, not by sight, and above all we pursue love, which is greater than all gifts.

To the teacher who has misled the flock: repent of this error. You have made Scripture serve an agenda foreign to its purpose, and in doing so you have wounded the body of Christ. To the denomination of BPC: do not build our identity upon a translation, but upon Christ the living Word. The Bible is sufficient, faithful, and preserved in the witness of many manuscripts and translations, but perfection belongs to Christ alone.

Paul closes 1 Corinthians 13 not with a call to defend a text, but with these words: “And now abideth faith, hope, love, these three; but the greatest of these is love.” Let us then make love—not pride, not exclusivism, not lawsuits—the hallmark of our testimony to the world.

You desire a perfect Bible; please look at these manuscripts first.

https://ntvmr.uni-muenster.de/manuscript-workspace/?docID=10075

First, please click the link above to conduct some research.  Pages of 𝔓75 with images at NTVMR.  Then show me your beautiful perfect Bible.

Introduction:

𝔓75 (P. Bodmer XIV–XV)

Manuscript:      𝔓75 (P. Bodmer XIV–XV)

Location:      Biblioteca Apostolica Vaticana, Città del Vaticano, Vatican City

Date:      III (A) (201–225)

Transcription:      P75 from The Text of the Earliest New Testament Greek Manuscripts

Editions:      NA27; NA28; UBS5; TCGNT; THGNT; COMFORT; HODGES AND FARSTAD; NET

𝔓75 is grouped with Papyri and dated to the third century. Aland and Aland categorize it as Alexandrian. 

𝔓75 witnesses passages from: Luke 3:18–4:2, Luke 4:34–5:10, Luke 5:37–18:18, Luke 22:4–24:53, John 1:1–11:45, John 11:48–57, John 12:3–13:10 and John 14:8–15:10.

Many images at the NTVMR require an account. Request an account by emailing expertaccess@uni-muenster.de. If you have an account already, you may need to log in to the NTVMR and refresh your credentials.

The Core Misunderstanding: 1 Corinthians 13:10 and "The Perfect"

The Core Misunderstanding: 1 Corinthians 13:10 and "The Perfect"

The central error in Jeffrey Khoo's argument lies in his interpretation of 1 Corinthians 13:10, which states, "But when that which is perfect is come, then that which is in part shall be done away."

Context is Key: To understand this verse, we must look at its immediate context. 1 Corinthians 13 is often called the "love chapter." Paul is discussing the superiority of love over all spiritual gifts. In verses 8-12, he explains that gifts like prophecy, tongues, and knowledge are "in part" or "partial" and temporary. They are means by which God gives us glimpses of His truth and power.

What "The Perfect" (τὸ τέλειον - to teleion) Truly Means:

Eschatological Perfection, Not a Book: The Greek word teleion here refers to completeness, maturity, or perfection. In this specific context, it is overwhelmingly understood by biblical scholars to refer to the consummation of God's plan at the return of Christ and the believer's entry into His full, unveiled presence.

Why it can't be the Bible:

The Contrast: Paul contrasts "in part" with "the perfect." He illustrates this with a childhood analogy ("When I was a child...") and a mirror analogy ("For now we see through a glass, darkly; but then face to face"). Our current understanding, even with the Bible, is like looking into a dim, imperfect mirror. "Then," when "the perfect" comes, we will see "face to face"—a clear reference to our ultimate fellowship with God in eternity.

Gifts Cease When God's Full Presence Comes: The gifts like prophecy and knowledge are "in part" because they are necessary for a time when God's revelation and presence are not yet fully manifest. Once we are "face to face" with God, these partial means of knowing Him will be superseded by direct, perfect knowledge. The Bible, though God's perfect Word, still functions within this "in part" era, guiding us until we see Him fully.

The Flawed Conclusion about Spiritual Gifts Ceasing:

Jeffrey Khoo's Error: Because he misidentifies "the perfect" with the completed Bible, he concludes that once the "perfect Bible" (TR/KJV) was established, spiritual gifts like knowledge and prophecy "passed away." This is a fundamental theological error.

Why Spiritual Gifts Continue: The church is still "in part." We have not yet seen Christ return, nor do we fully know God "face to face." Therefore, the Holy Spirit continues to empower believers with spiritual gifts, including forms of knowledge, prophecy (not new infallible revelation, but Spirit-inspired insight and encouragement), and other manifestations, to build up the church until Christ's return. To say they have ceased with the Bible's completion is to deny the ongoing work of the Holy Spirit in the church today.

In Conclusion

Jeffrey Khoo's stance is based on a mistaken interpretation of 1 Corinthians 13:10 and a limited understanding of biblical textual criticism and translation history.

"The perfect" in 1 Corinthians 13:10 refers to the eternal state of glory with Christ, not the completed Bible.

The idea that spiritual gifts like knowledge and prophecy have ceased because the "perfect Bible" (TR/KJV) is here is contrary to the continuous work of the Holy Spirit in the church until Christ's return.

While the KJV is a cherished translation, the Textus Receptus is not a perfect Greek text, and modern critical editions, underlying translations like the NIV and ESV, are based on a more robust and ancient manuscript tradition.

Attacking other faithful translations creates unnecessary division and can hinder believers from engaging with the Word of God in a language they can readily understand.

It's vital for Christians to approach God's Word with humility, recognizing that while the original autographs were inspired and inerrant, our understanding and translations are always striving for greater accuracy. We should celebrate the accessibility of Scripture in many faithful translations, rather than creating barriers over preferences for one particular version. Our ultimate focus should be on Christ, who is the perfect revelation of God, and on growing in love, which truly endures.

Misinterpretation of 1 Corinthians 13:10 and the Promotion of “Perfect Bible” Ideology

Misinterpretation of 1 Corinthians 13:10 and the Promotion of “Perfect Bible” Ideology

Jeffrey Khoo argues that “the perfect” in 1 Corinthians 13:10 refers to a perfect, finalized Bible in the Textus Receptus (TR) and King James Version (KJV) has built a doctrine that is both biblically unfounded and historically mistaken. Let us carefully examine his claims and show why they are false teachings.

Jeffrey Khoo explained the meaning of "the perfect," he wrote, "It refers to the completed canon. This view is favoured because the immediate context has to do with revelation. As already stated, prophecies, tongues, and knowledge are revelatory gifts. Further, the word “mirror” is used only one other time in the NT, in Jas 1:22-25, with reference to the “perfect law of liberty,” ie, the Word of God. The phrase “face to face” connotes direct revelation. God spoke to Moses “mouth to mouth” in the sense that God revealed His Word to him clearly, and directly (Num 12:6-8)." 

Regarding "Tongues". Jeffrey Khoo wrote, "The text reads, “whether there be tongues, they shall cease.” The word used for cessation here is different from the above. It is the verb pauo, “to stop.” It is not written in the passive, but in the middle voice, which indicates that the gift of tongues-speaking will cease by itself. It will naturally fade away in the course of time when it has served its purpose."

1. Misinterpretation of “the perfect” in 1 Corinthians 13:10

Paul writes: “But when the perfect comes, the partial will pass away” (1 Cor. 13:10).

The Context: Paul is speaking about spiritual gifts—prophecy, tongues, and knowledge (vv. 8–9). He explains that these gifts are temporary and partial, meant to build up the church until something greater replaces them.

The Meaning: “The perfect” (τὸ τέλειον) does not mean a perfect book or the complete canon, but the state of completeness when we see Christ face-to-face (v. 12). Paul compares our current knowledge to looking into a dim mirror, but when Christ returns, we will know fully.

The Error: To say “the perfect” is the canon of Scripture is to wrench the text out of context. The passage points to the return of Christ and the fullness of His kingdom, not to a particular manuscript tradition or translation.

Therefore, claiming that Paul was prophesying the arrival of the TR or the KJV is a distortion of Scripture.

2. False claim of a “perfect Bible” in the TR/KJV

Jeffrey Khoo insists his church has a “perfect Bible” in the TR underlying the KJV. This belief is flawed for several reasons:

Textual History: The TR was a Greek text compiled in the 16th century by Erasmus, using a handful of late manuscripts. He even back-translated parts of Revelation from Latin into Greek because he lacked manuscripts. To call this text “perfect” is historically inaccurate.

Translation Reality: The KJV, while a monumental and beautiful translation, is still a translation—produced by fallible men in 1611. The translators themselves admitted in their preface that they did not claim perfection but hoped to provide a faithful rendering that could be revised if needed.

God’s Word in Many Tongues: God never limited His Word to one English version or one textual tradition. The gospel spread long before 1611 in Syriac, Latin, Coptic, and many other translations. To insist on one version as “perfect” denies the global and multilingual mission of the Church.

3. The Error of Verbal Plenary Preservation (VPP) and “Perfect TR”

Preservation Misunderstood: Scripture teaches God preserves His Word (Psalm 119:89; Isaiah 40:8), but it does not teach that one printed edition or translation is preserved without error. Preservation is seen in the thousands of manuscripts and faithful translations God has provided, not in one exclusive line of text.

The TR is not uniform: There are multiple editions of the TR (Erasmus, Stephanus, Beza, Elzevir). Which one is “perfect”? KJV-only teachers cannot agree, because there is no such thing as the perfect TR.

VPP is a modern invention: The Reformers and the post-Reformation orthodox did not teach that God perfectly preserved the Bible in one printed edition. They affirmed preservation in the manuscript tradition as a whole.

Thus, VPP and “perfect TR” are not historic doctrines of the Church, but modern distortions born out of reactionary KJV-onlyism.

4. The Sin of Attacking Other Translations (NIV, ESV, etc.)

To condemn believers who use translations like the NIV or ESV is to create unnecessary division in the body of Christ.

These translations are the fruit of faithful scholarship and have been used by millions to grow in Christ. To call them corrupt is slander against the wider Church of God.

Paul warns against quarrels over words (2 Tim. 2:14). Elevating one English translation above others is precisely the kind of divisive spirit Scripture condemns.

5. Dangerous Consequences of This False Teaching

If one believes his church alone has the “perfect Bible,” it leads to pride, isolation, and false assurance:

Pride: Believing only your church has the “true Word” makes you despise other Christians who love Christ but use different translations.

False Assurance: This belief shifts confidence from Christ the Living Word to a particular printed edition, creating a form of idolatry.

Division: Instead of uniting under Christ, the body of Christ is fractured by man-made claims of perfection.

Correction: What Scripture Really Teaches

The Word is sufficient: All faithful translations convey the gospel clearly and sufficiently for salvation (2 Tim. 3:16–17).

The perfect is Christ: 1 Corinthians 13 points us forward to His return, when all partial knowledge will give way to perfect sight of His glory.

Preservation is providential: God has preserved His Word through the vast manuscript tradition and the faithful work of translators in many languages. This ensures His Word is available, reliable, and trustworthy—not locked in one edition or version.

Conclusion

Jeffrey Khoo is wrong to claim that “the perfect” in 1 Corinthians 13:10 refers to the KJV or the TR. He is wrong to declare that his church alone possesses the “perfect Bible.” He is wrong to promote Verbal Plenary Preservation as if God promised perfection in one printed text. And he is wrong to attack other faithful translations that God is using around the world.

We must cling not to a man-made ideology of a “perfect Bible in our hands,” but to Christ Himself, the Living Word, who has given us His written Word in many faithful forms. Our hope is not in a 17th-century translation, but in the risen Savior who will return and bring us into perfect knowledge of Him.

What is the meaning of perfect in 1 Corinthians 13:10?

First Corinthians 13:10 says, “When that which is perfect is come, then that which is in part shall be done away” (KJV). The ESV puts it this way: “When the perfect comes, the partial will pass away.” The “in part” or “partial” things are the gifts of prophecy, knowledge, and tongues (verses 8–9). There will be a time when these gifts will cease because something better (“that which is perfect”) will replace them. Perfect means “complete”—the incomplete will be replaced by the complete. There is some debate as to what the coming of the “perfect” thing is. The two most common views are the completion of the Bible and the glorification of believers in heaven.

It is our view that the “perfect” thing to come is the glorification of believers in heaven, or, more properly, the eternal state. The completion of the Bible did not put an end to the gift of prophecy (“forth-telling” or preaching) or knowledge (understanding of Scripture). The church is continually being edified today by Spirit-filled preachers and teachers who exercise these gifts. But, for the time being, we are limited in our understanding: “We know in part and we prophesy in part” (1 Corinthians 13:9). When we get to heaven, the “partial” things will give way to the “perfect,” and preaching and teaching will no longer be needed.

What about the gift of tongues, which is mentioned alongside prophecy and knowledge in 1 Corinthians 13:8 (but not in verse 9)? The precise wording of verse 8 may hold a clue: the prophecies are said to “cease”; knowledge is said to “pass away”; and tongues are said to “be stilled” (in contrast to love, which “never fails”). Paul uses one Greek verb in reference to the completion of prophecy and knowledge, and a completely different Greek verb in reference to the completion of tongues. The implication is that prophecy and knowledge will be “rendered inoperative or abolished” by an external force, but the gift of tongues will cease on its own. So, when the perfect comes, prophecy and knowledge are actively ended, but tongues will already have ended.

First Corinthians 13:11–12 says, “When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put the ways of childhood behind me. For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.” When shall we see face to face? When shall we know fully, even as we are fully known? This will occur when we pass from this life and enter God’s glorious presence in heaven (see 1 John 3:2). When we are glorified in heaven, the perfect will have come, and we will truly have put childish ways behind us.

https://www.gotquestions.org/perfect-1Corinthians-13-10.html

Not lording it over those entrusted to you

Hi Brothers,

I appreciate you reaching out and sharing your heart for the flock. It's a heavy responsibility, and I know you take it seriously. I want to talk with you about a verse that has been on my mind, especially as we both serve in leadership. It's 1 Peter 5:3, which says, "Not lording it over those entrusted to you, but being examples to the flock." This verse is a cornerstone for all of us in ministry, and it speaks directly to the very nature of how we lead God's people.

The Pitfall of Lording

The phrase "lording it over" is a powerful one. It paints a picture of a leader who controls, dictates, and dominates. It's about a leadership style that is focused on an individual's will rather than on serving the people. When we become so convinced of our own position—whether it's about a specific translation of the Bible, a particular theological system, or a set of rules—we can start to "lord it over" others.

This is what I see happening when you insist on KJV onlyism, Verbal Plenary Preservation, and the Perfect TR. While these may be important convictions for you, when they become a requirement for everyone in the flock, you're no longer being a servant; you're becoming a master. You are, in essence, demanding that everyone conform to your image, to your theological system, and to your specific understanding of the Bible. This is the very thing Peter warns against. We aren't called to be kings, but shepherds.

The Power of Being an Example

In contrast to "lording it over," Peter calls us to be "examples to the flock." An example is someone who walks alongside others, demonstrating a life of faith, love, and humility. An example doesn't demand conformity; an example inspires imitation. When we lead with grace, we create space for people to grow in their own distinctiveness. God has created each of us with unique personalities, backgrounds, and ways of learning and understanding. When we ignore this distinctiveness and try to force everyone into a rigid mold, we're essentially trying to snuff out the very light that God has put in them.

Think of it like this: a shepherd doesn't force every sheep to look and act exactly the same. A shepherd guides the flock, ensuring they are safe and fed, but he allows each sheep to be a sheep. The divisions you're seeing in the church are likely a direct result of this pressure to conform. When people feel that their individuality is being ignored and that they are being judged for not holding the same beliefs as you on these specific issues, they feel suffocated, and it can extinguish their passion for God.

A Pastor's Primary Goal

A true pastor's primary goal is the good of the people, not the fulfillment of his own inflexible goals. While having convictions is vital, our methods must be rooted in love and grace. The flock is not a means to an end for us to prove our theological points. They are God's precious people, and our job is to nourish them, protect them, and help them grow in their relationship with Jesus.

I encourage you, brother, to re-examine your leadership style in light of this verse. Ask yourself: Am I being a loving shepherd or a domineering master? Are the people I lead being set free to be themselves in Christ, or are they being pressured to be like me? Let's be leaders who, in humility and grace, lead by example, so that the flock may flourish and experience the true freedom that is found in Jesus.

The Eternal Purpose of God in Christ

The Eternal Purpose of God in Christ

1. God in the Beginning

The foundation of all truth begins with this simple statement: In the beginning, there is one God. He is eternal, self-existent, and sovereign over all things. Yet, the mystery of this one God is revealed in three Persons: the Father, the Son, and the Holy Spirit. This is not three gods, but one God in perfect unity, dwelling in eternal fellowship and love.

2. The Counsel of God before Time

Before the world was formed, God’s triune counsel was already at work. The Father, Son, and Spirit knew all that would unfold in history. Nothing happens outside His sovereign plan. In that eternal wisdom, God determined to elect and choose a people in Christ. This is what Scripture calls predestination before the foundation of the world (Ephesians 1:4–5). The elect are not chosen randomly, but according to God’s gracious will and purpose, in Christ.

3. The Creation of Humanity and the Fall

God created man and woman in His own image, giving them dignity, responsibility, and fellowship with Him. Yet Adam sinned and brought death upon the human race (Romans 5:12). The image of God was marred, and mankind became separated from its Creator. But even in judgment, God’s purpose of redemption continued to unfold.

4. God’s Saving Acts in History

In the days of Noah, the world was corrupt, but God preserved His promise through the Ark, saving eight persons by water (1 Peter 3:20). This was a picture of salvation through judgment, pointing forward to the greater rescue in Christ.

Later, God called Abraham, a man who believed in Him (Genesis 15:6). Through faith, Abraham was counted righteous, and God chose him to be the father of many nations. From Abraham came Jacob, and though Jacob was weak and flawed, God sovereignly chose him and his descendants to bear the covenant promises.

5. The Coming of Christ

In the fullness of time, the Son came into the world as a man—Jesus of Nazareth. He is the Anointed One, the Christ. He preached the Gospel of the kingdom, calling all people to repent and believe. His mission was not merely to teach but to die on the cross, offering Himself as the sacrifice for the sins of the world. Scripture affirms that God desires all people to be saved (1 Timothy 2:4), and through the death and resurrection of Christ, salvation is made available to all.

6. The Work of the Holy Spirit

After Christ’s ascension, God sent the Holy Spirit to apply His work of redemption. The Spirit convicts hearts, grants grace, and draws people to faith in Christ. Without the Spirit’s work, no one can truly believe. The Spirit seals believers as God’s own and guarantees their eternal inheritance.

7. The Elect and the Call to Believe

Those who respond in faith to Christ are revealed to be God’s elect—the chosen ones who were predestined in Him before the foundation of the world. Yet Scripture also calls every person to respond. Faith is not forced; it is both a divine gift and a real human responsibility. Whoever believes in Him shall not perish but have eternal life (John 3:16).

8. Conclusion: The Call of the Gospel

The grand story of Scripture reveals both God’s sovereignty and man’s responsibility. From the eternal counsel of the triune God, to the cross of Christ, to the work of the Spirit, salvation is God’s work from beginning to end. And yet, the Bible presses upon us the urgency of response: People must make a choice to believe in Jesus Christ. Those who believe are safe in His eternal love, saved by grace, and kept forever as His own.

God's Redemptive Plan: From Eternal Decree to Personal Choice

God's Redemptive Plan: From Eternal Decree to Personal Choice

The foundational truth of Christian theology begins with the singular, transcendent nature of God, yet this oneness is paradoxically revealed in the triune persons of the Father, the Son, and the Holy Spirit. This divine community, existing in perfect unity and eternal wisdom, is not reactive but supremely proactive, having always possessed perfect foreknowledge of all that would transpire throughout time. From this eternal vantage, the Triune God made a momentous decision: to elect and choose all those who would ultimately be found "in Christ." This divine decree, known as predestination, was established not as an afterthought but "before the foundation of the world," serving as the bedrock upon which the entire edifice of creation and redemption would rest.

The creative act itself flowed from this eternal purpose, as God brought forth humanity, male and female, uniquely fashioned "in His own image." This imago Dei bestowed upon man and woman a reflection of God's own rationality, morality, and capacity for relationship, inviting them into fellowship with their Creator. Yet, this perfect harmony was shattered by Adam's sin, an act of disobedience that brought not only spiritual death—a separation from God—but also the curse of physical mortality. This catastrophic Fall plunged all humanity into a state of spiritual alienation, necessitating a divine intervention of unparalleled grace. While sin's tide threatened to engulf creation, God’s steadfast commitment to His plan was manifest in specific acts of preservation, as seen in the salvation of eight souls through the ark—a powerful prefigurement of a greater redemption to come.

Throughout history, God has consistently revealed His electing grace. The call of Abraham stands as a pivotal moment, not merely a human quest for God, but a divine initiative. Abraham's faith was recognized and rewarded, but it was God who "chose Abraham," initiating a covenant that would set apart a people for His purposes. Similarly, Jacob, later chosen alongside his descendants, illustrates God's sovereign hand in shaping history and preparing the lineage through which His ultimate redemptive plan would unfold. These historical selections are not arbitrary but demonstrate God's unwavering resolve to work through specific individuals and communities to accomplish His eternal will.

The zenith of God's redemptive work arrived with the Incarnation: the second person of the Triune God, the Son, humbly entering human history as Jesus. He was the "Anointed One," the Christ, whose very name speaks of His divine mission to fulfill all Messianic prophecies. His earthly ministry was characterized by the radical proclamation of the Gospel—the good news of God's Kingdom and the offer of salvation—extended universally "to all." The climax of Jesus' mission was His sacrificial death on the cross, an act of profound love and justice intended "to save all the people on earth." This universal scope of the atonement clearly articulates God's benevolent will that "everyone be saved," demonstrating His deep desire for reconciliation with His creation.

Following Christ's resurrection and ascension, God dispatched the Holy Spirit, the third person of the Trinity, to mediate and apply the benefits of Christ's finished work. The Spirit's arrival heralded an era of grace, convicting hearts, enabling spiritual understanding, and empowering belief. It is through the Spirit's work that God's electing purpose converges with human experience: "Those who believe in Christ and accepted Him, will be saved eternally, they are the elect and the chosen ones." Here, the divine initiative of election is inextricably linked to the human response of faith. While predestination speaks to God's eternal decree, it is actualized in time as individuals, prompted by grace, embrace Christ. Consequently, the individual’s free response of faith is not negated but affirmed as an essential component of God's redemptive design; indeed, "People must make a choice to believe in Jesus Christ." This final imperative highlights the profound responsibility placed upon humanity to respond to the lavish offer of salvation, demonstrating that God's sovereign plan magnificently accommodates and honors the reality of human decision. This salvation is thus woven with threads of divine election and human assent, illustrating a God who both chooses and invites.

The Preservation of Scripture in Reformed Perspective

The Preservation of Scripture in Reformed Perspective

The question of how God has preserved His Word has long been central to the life of the church. The Reformed orthodox theologians of the sixteenth and seventeenth centuries held firmly that Scripture is inspired, authoritative, and preserved by God’s providence. Yet their understanding of preservation was not identical to what some modern groups—especially KJV-Only advocates—now teach.

The Reformers believed that God had faithfully kept His Word in the Hebrew and Greek manuscripts that circulated in the church. They used the Masoretic Text and the Greek editions available in their time, such as the Textus Receptus, but they never claimed that these printed editions were perfectly preserved word-for-word. That idea of a single flawless text is a modern innovation, not a Reformation teaching.

Instead, they spoke of providential preservation. By this they meant that through the ordinary processes of copying, transmitting, and comparing manuscripts, God ensured that His church always had access to His true Word. Variants existed, but none undermined the substance of the faith. This view rests on confidence in God’s faithfulness, not on a rigid claim that one edition of the Bible is uniquely inspired.

In contrast, the modern doctrine of verbal plenary preservation (VPP)—often tied to KJV-Onlyism—argues that God preserved every word without error in a specific printed edition, usually the King James Bible or the Textus Receptus. This goes beyond what the Reformers taught and risks turning inspiration into a kind of mechanical process, as if God re-inspired a 17th-century printing press. The historic Reformed position is both humbler and stronger: God preserved His Word in the total manuscript tradition, not in one infallible copy.

When early Reformed theologians encountered textual variants, they did not see them as threats. Rather, they affirmed that the essential message of Scripture was clear and unshaken. They held a high doctrine of inerrancy and authority while acknowledging the human realities of transmission. Preservation, for them, was substantial and providential, not absolute and mechanical.

This understanding also shapes how we interpret Scripture. Proof texts often used by VPP advocates—like Psalm 12:6–7 or Matthew 5:18—were read by the Reformers as affirmations of God’s faithfulness and the enduring truth of His Word, not as promises of one perfectly preserved edition. To insist otherwise departs from the grammatical-historical method of interpretation the Reformers championed.

Tying biblical authority exclusively to one textual tradition, such as the TR or KJV, creates problems. It fosters division within the church, undermines confidence in good translations, and binds Christians to a single historical edition rather than the living Word preserved across many witnesses. Pastors, instead, should help their people see that textual criticism—when rightly understood—is simply the process of comparing manuscripts to recover the earliest wording. No doctrine of the Christian faith rests on a disputed text, and the overwhelming manuscript evidence demonstrates God’s faithfulness in preserving His Word.

KJV-Onlyism often arises as a reaction to theological liberalism. In the face of scholars who deny the authority of Scripture, some retreat into the safety of a single translation. But this overreaction is unhealthy. The confessional Reformed tradition offers a better path: one that maintains a high view of Scripture, confidence in God’s providence, and openness to careful scholarship as a servant of the church.

For believers who struggle with textual variation, the comfort is this: God never promised to preserve one error-free manuscript, but He did promise that His Word would not pass away. Despite thousands of variants, the message of Scripture remains clear and unchanged. Our faith does not rest on one printing tradition but on the God who speaks faithfully through His Word.

In a post-critical age, defending the reliability of Scripture does not require extremes. We affirm the inspiration of the autographs, the providential preservation of the text, and the reliability of the Bible we hold in our hands. This allows us to resist the skepticism of liberalism without falling into the rigidity of fundamentalism.

The Reformers remind us that God’s Word is living, enduring, and trustworthy. Its authority rests not on a single edition but on the God who gave it, preserved it, and continues to use it to bring life to His people.

Second letter to the church in Gilstead Road

Grace and peace be with you in the name of our Lord Jesus Christ.

I write to you with a heart that is heavy yet filled with love, because I sense that the hand of the Lord is near. The Lord is merciful, but He is also just. Scripture reminds us that teachers will be judged with greater strictness, for they influence the lives of many (James 3:1). This is why I must warn you, dear brother, with sincerity and care.

The teachings of KJV-only, Verbal Plenary Preservation, and the Perfect TR, though often taught with zeal, have become a burden upon the flock and a cause of division within the body of Christ. These are not matters essential to the gospel, but personal convictions elevated to absolute standards. The Lord will deal accordingly with those who mislead His sheep, and His discipline can be severe. I pray you will not fall under such judgment.

My earnest hope is that you may repent of insisting on these views, and instead be gentle and patient with others—especially the young people who are just beginning to learn how to serve the Lord. They need encouragement, not stumbling blocks; guidance, not division. If you could allow others to hold different perspectives on Bible translation, you would build up the church rather than tear it down.

I have taken time to write because I love you as a brother and desire your restoration. I long for you to escape the punishment from above and instead experience the joy of fellowship with God’s people once more. May the Lord grant you wisdom, humility, and grace to return fully to the flock of Christ, the Good Shepherd.

Peace be with you.