Why Leave Fundamentalism and KJV-Onlyism?

It is with a heavy heart that we must share with you today the difficult decision we have made to leave the fundamentalist movement and the strict adherence to the King James Version of the Bible. This was not a decision made lightly, but one that has been deeply considered and prayed over.

We have come to realize that our narrow interpretation of Scripture and our insistence on the KJV-Onlyism have limited our understanding of God's love and grace. We have often focused on rules and regulations, forgetting the importance of compassion and mercy. This has led to a divisive and judgmental attitude that is contrary to the teachings of Jesus Christ.

Furthermore, we have come to appreciate the value of historical and textual criticism in understanding the Bible. While the KJV is a valuable translation, it is not the only accurate one. There is much to be learned from studying the original languages and other translations.

We believe that a more open-minded and inclusive approach to faith is necessary to reach out to a world that is increasingly diverse and skeptical. By embracing a broader understanding of Scripture and a more compassionate attitude towards others, we can become a more relevant and effective witness for Christ.

We know that this news may be difficult for some of you to accept. Please know that we still love you all deeply, and we pray that we can find a way to move forward together in faith.

Thank you for your understanding.

TEXTUAL CRITICISM AND THE AUTHORITY OF SCRIPTURE

 TEXTUAL CRITICISM AND THE AUTHORITY OF SCRIPTURE

    Many people are uncomfortable with the idea that discrepancies exist in the biblical text. Why wouldn’t God have preserved his Word with greater care? How can we really know what God has said when there are variations in the wording? These are important questions for people who believe the Bible to be God’s inspired, authoritative Word. To answer them, we must consider what Christians believe and have believed about the nature of the Bible—our doctrine of Scripture.

Evangelical Christians generally consider the Bible to be “the completely true and trustworthy, final and authoritative, source for theology.”⁶ Many Christians also use the word “inerrant” (literally “without error”) to describe the Bible. However, this term can hold different meanings. For some, inerrancy means there are no errors of any kind in our Bible—God has preserved it as perfectly as he inspired it. For others, inerrancy extends only to the autographs of the Bible, while the manuscripts (and our English translations) that descended from them are understood to contain variation in readings, from scribal mistakes to theological emendations. People also associate the word “infallible” with the Bible—another word that holds varying meanings. Some equate it with “inerrant,” while others consider infallibility a broader category that refers to the overall trustworthiness of Scripture’s teaching.⁷

The doctrine of Scripture has developed over time, as have all theological doctrines. Early on, the church fathers recognized variants among their biblical manuscripts. However, they did not seem to view these variants as damaging to Scripture’s authority. Differences in texts became more problematic after the advent of the printing press. For the first time, Christians were able to have a fixed text—but which text should be fixed? Later, as European scholars in the eighteenth century sifted through a plethora of newly discovered biblical manuscripts, they began to understand how the biblical text had developed over time.

By the nineteenth century, scholars had begun to engage in textual criticism with the goal of determining the “original text.” At the same time, some biblical scholars questioned the veracity and historicity of the Bible. This convergence of questions and scholarly investigation led many critical scholars to dismiss the Bible as a flawed, ancient document with no value for modern faith and practice. In response, Christians rose to defend the Bible. In the process, though, some conservative Christians came to view the discipline of textual criticism as “another scholarly weapon in the many-sided attack against Scripture.”⁸ The most extreme position—beginning with the widely held evangelical belief that the autographs of the biblical text were inspired and inerrant—argued that “God must have faithfully preserved these autographs throughout the history of the church and that the original text [can] be found in the TR [Textus Receptus].”⁹ Proponents of this view today are typically “King James only” Christians and consider textual criticism a “theologically suspect and completely unnecessary” endeavor.¹⁰

Most Christian scholars believe that while God did inspire the content of Scripture, he also chose to entrust human authors with its composition and copyists with its transmission. Even though God superintended the preservation of Scripture, he was pleased to reveal his word through human imperfection. When we consider that the Bible was transmitted by hand and in harsh climates for thousands of years, we can only marvel that, even though there is variation in the text, most of these variants are insignificant copying errors, and nearly all variants involve no significant doctrinal issues.¹¹

Ultimately, we can have confidence that the Bible we use reflects an extraordinary degree of accuracy and integrity. The variants in biblical manuscripts are not challenges to the authority of God’s word. Rather, they reflect God’s use of human instruments in the divine process of authoring and preserving his sacred text. Through the efforts of textual critics, God continues to employ human agents in preserving his Word.^[1]

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⁶ Stanley J. Grenz, “Nurturing the Soul, Informing the Mind: The Genesis of the Evangelical Scripture Principle,” in Evangelicals & Scripture: Tradition, Authority and Hermeneutics, ed. Vincent Bacote, Laura C. Miguélez, and Dennis L. Okholm (Downers Grove, IL: InterVarsity, 2004), 22.

⁷ Kevin Vanhoozer distinguishes between inerrancy, a subcategory of infallibility that pertains to propositional statements, and infallibility, which applies to the “full variety of Scripture’s utterances” (see Vanhoozer, “Semantics of Biblical Literature,” in Hermeneutics, Authority, and Canon, ed. D. A. Carson and John D. Woodbridge [Grand Rapids: Zondervan, 1986], 49–104).

⁸ John J. Brogan, “Can I Have Your Autograph? Uses and Abuses of Textual Criticism in Formulating an Evangelical Doctrine of Scripture,” in Evangelicals & Scripture, ed. Bacote, Miguélez, and Okholm, 96.

⁹ Brogan, “Can I Have Your Autograph?” 97.

¹⁰ Brogan, “Can I Have Your Autograph?,” 98. kjv-only proponents are normally supporters of the Majority Text, and they make the same arguments in defense of that text. This is different from the conservative scholars who provide text-critical reasoning for their support of the Majority Text.

¹¹ You can check this for yourself by looking at the footnotes of your English Bible, which should indicate variation units that have significance for translation.

^[1] Anderson, Amy, and Wendy Widder. 2018. Textual Criticism of the Bible. Edited by Douglas Mangum. Revised Edition. Vol. 1. Lexham Methods Series. Bellingham, WA: Lexham Press.

Recommendation of a reliable Bible translation for church members and new believers

Bible-Presbyterian Church family, it's important to understand why we might not recommend exclusive reliance on the King James Version (KJV). The issue here isn’t with the beauty or the historic significance of the KJV itself—it's a powerful and influential translation. But the KJV-only movement and the doctrine of Verbal Plenary Preservation (VPP) can be problematic. 

In the meantime, let's focus on using other faithful translations like the NIV, ESV, or CSB during our worship and fellowship. This way, we can maintain a unified approach and create a common ground for our discussions. Once we have the chance to sit down and talk, we can explore ways to embrace our diverse traditions while working towards unity and mutual respect. Let's move forward with hearts open to understanding and collaboration.

The KJV-only movement insists that the KJV is the only valid English translation of the Bible, sometimes to the exclusion of all other translations. This stance can create unnecessary division among believers and restrict access to the richness found in various translations that can enhance understanding and personal growth.

Furthermore, the heresy of Verbal Plenary Preservation promotes the idea that the Greek text underlying the KJV is perfectly preserved without error. This claim doesn't align with the historical and textual evidence showing that all manuscript traditions, including those behind the KJV, have variations. Such a belief can lead to an unrealistic view of scriptural transmission and dismiss valuable scholarly work aimed at understanding the Bible’s original context and meaning.

By embracing a variety of faithful translations like the NIV, ESV, CSB, and others, we can appreciate the depth and breadth of God’s Word. These versions are based on the best available manuscripts and scholarly research, helping us connect more deeply with the Bible's message.

Let's focus on the truths that unite us and remember that the core message of the Bible transcends any single translation. The Word of God is living and active, meant to be understood and applied in our lives in ways that resonate with the times and our hearts. Together, we can grow in faith, understanding, and unity.

Here are some Bible translations that are widely regarded for their faithfulness to the original texts:

1. New American Standard Bible (NASB): Known for its literal translation approach, the NASB aims to stay as close to the original Hebrew, Aramaic, and Greek texts as possible.
2. English Standard Version (ESV): This translation balances readability with accuracy, making it a popular choice for both study and personal reading.
3. New King James Version (NKJV): An update of the KJV, the NKJV incorporates modern English while maintaining the traditional style and wording.
4. Revised Standard Version (RSV): A revision of the American Standard Version, the RSV is known for its scholarly accuracy and readability.
5. New International Version (NIV): A dynamic equivalence translation that aims to be both accurate and accessible, making it one of the most widely read versions globally.
6. Christian Standard Bible (CSB): A more recent translation that seeks to balance readability with fidelity to the original texts.

Each of these translations has its strengths and can be a valuable tool for study and personal growth.

For new believers, it’s essential to have a Bible translation that is both faithful to the original texts and accessible in its language. Here are some excellent options:

1. New International Version (NIV): Known for its readability and accuracy, it’s widely used and easy to understand, making it great for newcomers.
2. New Living Translation (NLT): Uses contemporary language and is very readable while staying true to the original meanings. It's particularly helpful for those new to Bible study.
3. Christian Standard Bible (CSB): Balances accuracy and readability, making it an excellent choice for study and devotional reading.
4. English Standard Version (ESV): Provides a good balance of word-for-word accuracy and readability, suitable for both in-depth study and general reading.
5. New King James Version (NKJV): Modernizes the language of the KJV while maintaining its literary quality, which can be helpful for those who appreciate a more traditional tone.

Each of these translations can help new believers grasp the core messages of the Bible without getting bogged down by archaic language or overly technical terms. God bless.

My Thesis - Divine Preservation: An Examination of God's Word in Byzantine and Alexandrian Manuscripts

Divine Preservation: An Examination of God's Word in Byzantine and Alexandrian Manuscripts

Abstract: God's words have been totally preserved in Byzantine and Alexandrian manuscripts.

The transmission of the biblical text through the centuries has been a complex and multifaceted process, influenced by various cultural, linguistic, and theological factors. Two of the most significant textual traditions that have shaped our understanding of the Bible are the Byzantine and Alexandrian manuscripts. These two traditions, originating in different regions of the Eastern Mediterranean, offer distinct perspectives on the biblical text, each with its own unique characteristics and contributions to the development of the New Testament canon.

This thesis will explore the key differences and similarities between the Byzantine and Alexandrian textual traditions, examining the nature of the manuscripts themselves, the textual variants that distinguish them, and the implications of these variations for biblical interpretation and theology. By analyzing the evidence from these two traditions, we can gain a deeper appreciation for the complex history of the biblical text and the challenges involved in reconstructing its original form.

Introduction

The preservation of sacred texts is a central concern in the study of biblical manuscripts. Two prominent manuscript traditions—the Byzantine and Alexandrian—represent divergent approaches to textual transmission. This thesis investigates how these traditions have safeguarded the integrity of God's Word while also allowing for variation and adaptation.

The doctrine of divine preservation asserts that God has safeguarded His Word through the ages. This thesis examines how this preservation is evident in both the Byzantine and Alexandrian manuscript traditions. By analyzing the historical context, textual characteristics, and theological implications, we can appreciate the role of these manuscript families in maintaining the integrity of the Scriptures.

Historical Context

Understanding the origins of the Byzantine and Alexandrian manuscripts is crucial. The Byzantine text type, also known as the Majority Text, became prevalent in the Byzantine Empire and forms the basis for the Textus Receptus. The Alexandrian text type, on the other hand, is associated with early manuscripts found in and around Alexandria, Egypt, including Codex Sinaiticus and Codex Vaticanus.

Preservation in the Byzantine Tradition

The Byzantine manuscripts, characterized by their later dates and greater number, reflect a textual tradition that was widely used in the Eastern Orthodox Church. Despite their later origins, these manuscripts show remarkable consistency and accuracy, suggesting careful copying practices and a communal effort to preserve the text. The Byzantine tradition's uniformity attests to a deliberate preservation effort, aligning with the belief that God has overseen the transmission of His Word.

The Byzantine textual tradition, also known as the Majority Text, is characterized by its widespread circulation and influence throughout the Byzantine Empire. This tradition is represented by a large number of manuscripts, dating from the 5th century onward, and is believed to have been the predominant textual tradition used in the Eastern Church during the medieval period.

Key features of the Byzantine textual tradition include:

1. Wide geographical distribution: Byzantine manuscripts were found in various regions of the Byzantine Empire, including Constantinople, Greece, Syria, and Egypt.
2. Large number of manuscripts: The Byzantine tradition is represented by a vast corpus of manuscripts, providing a rich source of textual evidence.
3. Consistency and uniformity: Byzantine manuscripts generally exhibit a high degree of consistency and uniformity, reflecting the efforts of scribes to standardize the biblical text.
4. Influence on later translations: The Byzantine tradition has had a significant influence on later translations of the Bible, including the King James Version and the Revised Standard Version.

Despite its widespread influence, the Byzantine textual tradition has been criticized for its tendency to introduce textual variants that may not reflect the original reading. Some scholars argue that the Byzantine tradition was influenced by theological and liturgical considerations, leading to alterations in the text that were intended to conform to prevailing doctrinal and liturgical practices.

Preservation in the Alexandrian Tradition

The Alexandrian manuscripts, some of the earliest and most esteemed texts, offer a different perspective on preservation. These manuscripts, although fewer in number, are prized for their age and perceived proximity to the original autographs. The Alexandrian tradition's textual variations provide a broader understanding of the early textual landscape, revealing a diversity that underscores the robustness of the textual transmission process. The careful preservation of these ancient manuscripts by early Christian communities illustrates a commitment to maintaining the integrity of God's Word.

The Alexandrian textual tradition, originating in the city of Alexandria, Egypt, is characterized by its early dating and its emphasis on textual accuracy. This tradition is represented by a smaller number of manuscripts, but these manuscripts are generally considered to be of higher quality and earlier date than those of the Byzantine tradition.

Key features of the Alexandrian textual tradition include:

1. Early dating: Alexandrian manuscripts are generally earlier in date than Byzantine manuscripts, providing a more direct link to the original biblical text.
2. Emphasis on textual accuracy: Alexandrian scribes were known for their meticulous attention to detail and their commitment to preserving the original text.
3. Distinct textual variants: Alexandrian manuscripts often exhibit unique textual variants that are not found in Byzantine manuscripts.

Influence on critical scholarship: The Alexandrian tradition has had a significant influence on modern biblical scholarship, particularly in the area of textual criticism.

While the Alexandrian textual tradition is generally considered to be more accurate than the Byzantine tradition, it is not without its own challenges. The smaller number of Alexandrian manuscripts and the possibility of scribal errors make it difficult to reconstruct the original text with absolute certainty.

Textual Characteristics and Integrity

Both the Byzantine and Alexandrian manuscripts exhibit unique textual characteristics. The Byzantine text is known for its fuller readings and harmonizations, while the Alexandrian text is often considered more concise and possibly more reflective of the original autographs. Despite these differences, both traditions demonstrate a high degree of fidelity to the core message of the Scriptures. The preservation of God's Word is evident in the way both manuscript families converge on essential theological truths, even as they reflect minor textual variations.

Theological Implications

The coexistence of Byzantine and Alexandrian manuscripts enriches our understanding of divine preservation. It suggests that God’s providence operates through a multiplicity of textual traditions, each contributing to a fuller comprehension of His Word. This multiplicity does not undermine the authority of Scripture but rather reinforces its reliability by providing a comprehensive witness to the original texts. The theological implication is that God's preservation is not confined to a single manuscript tradition but is evident in the diverse yet complementary textual witnesses.

Comparing the Byzantine and Alexandrian Traditions

The Byzantine and Alexandrian textual traditions offer distinct perspectives on the biblical text, each with its own unique strengths and weaknesses. While the Byzantine tradition is characterized by its widespread influence and consistency, it has been criticized for its tendency to introduce textual variants that may not reflect the original reading. The Alexandrian tradition, on the other hand, is known for its early dating and emphasis on textual accuracy, but it is limited by the smaller number of manuscripts and the possibility of scribal errors.

In order to gain a more complete understanding of the biblical text, it is necessary to consider both the Byzantine and Alexandrian traditions. By comparing and contrasting these two traditions, we can identify the key differences and similarities between them and assess the implications of these variations for biblical interpretation and theology.

Case Studies of Significant Manuscripts

This chapter provides detailed analyses of notable manuscripts from each tradition, such as Codex Vaticanus (Alexandrian) and Codex Sinaiticus, and Byzantine texts like the Gospels of John and Matthew.

Alexandrian Manuscripts

Examination of Codex Vaticanus and its impact on modern biblical scholarship.

Codex Sinaiticus and the discovery of early Christian text variations.

Byzantine Manuscripts

The significance of the majority text and its implications for modern translations.

The role of the Byzantine text in shaping the received text (Textus Receptus).

Conclusion

This thesis concludes by synthesizing the findings of the previous chapters, highlighting the complex interplay between transmissions in the Byzantine and Alexandrian traditions. It argues that both manuscript families have played vital roles in safeguarding God's Word, each reflecting unique theological perspectives and historical contexts that continue to influence biblical interpretation today.

The preservation of God's Word in the Byzantine and Alexandrian manuscripts demonstrates the resilience and integrity of the biblical text through centuries of transmission. Both traditions offer valuable insights and contribute to a holistic understanding of Scripture. By recognizing the divine hand in the preservation of these manuscripts, we can trust that God's Word remains accurate and authoritative for guiding faith and practice. This acknowledgment fosters unity among believers, affirming that, despite textual variations, the core message of the Bible endures as a testament to God's faithfulness.

The examination of God's Word in Byzantine and Alexandrian manuscripts provides valuable insights into the complex history of the biblical text and the challenges involved in reconstructing its original form. While both traditions offer important contributions to our understanding of the Bible, it is essential to approach these traditions with a critical eye, recognizing the limitations and biases that may have influenced the transmission of the text.

By carefully analyzing the evidence from Byzantine and Alexandrian manuscripts, we can gain a deeper appreciation for the diversity and complexity of the biblical tradition and the ongoing challenges of textual criticism. As scholars continue to explore the rich and multifaceted world of biblical manuscripts, we can look forward to new discoveries and insights that will deepen our understanding of God's Word.

I believe God's words were miraculously preserved in Byzantine, Alexandrian and various manuscripts. 

The Use of the Old Testament in the New Testament

The Use of the Old Testament in the New Testament

The use of the Old Testament in the New Testament is one of the most difficult aspects of Bible interpretation. As you read the New Testament, you are no doubt struck by the numerous times it quotes or alludes to the Old Testament. Examining the quotations closely, you notice they are not always exact word-for-word quotations. Does this overturn all we have said about the principles of normal interpretation? As the New Testament writers exercised freedom in the way they quoted the Old Testament, were they abandoning normal, grammatical, historical interpretation?

How does this relate to the doctrine of verbal inspiration and biblical inerrancy? If there are disparities between the Old Testament and their New Testament quotations, can we still hold to the inerrancy of the Bible?

Were the New Testament writers interpreting the Old Testament by a different standard as they quoted from it? And if so, does that give us liberty today to do the same?

 

Variations in the Wording of the Quotations

When citing the Old Testament, the New Testament writers often changed the wording or omitted words. They used freedom in changing points of grammar, in paraphrasing, omitting selected portions, giving partial quotations, using synonyms, and recognizing new aspects of truth. We will look at a number of these kinds of changes and then note various purposes the writers had in quoting the Old Testament.

Making Variations in Grammar

1. The New Testament writers sometimes substituted a pronoun for a noun. When Matthew quoted Isaiah 40:3, “make straight in the wilderness a highway for our God,” he wrote, “Make straight paths for Him” (Matt. 3:3), substituting “Him” for “our God.”

Isaiah wrote, “All your sons will be taught by the Lord” (Isa. 54:13). When Jesus quoted that verse, He said, “They will all be taught by God” (John 6:45). Obviously in His remarks “They” suited His purposes better than “All your sons.” In quoting Jeremiah 31:33, “This is the covenant I will make with the house of Israel,” the writer to the Hebrews used the words “with them” (Heb. 10:16) rather than “with the house of Israel.”

2. Nouns were sometimes used in place of pronouns. “Blessed is the King who comes in the name of the Lord” (Luke 19:38) makes more specific the words of Psalm 118:26, “Blessed is He who comes in the name of the Lord.”

3. A plural noun is sometimes used in place of a singular noun. Matthew referred to Jesus speaking in “parables” (Matt. 13:35), but the verse he quoted (Ps. 78:2) has the singular “parable” in the Hebrew. The words “his mouth” (Ps. 10:7) are changed to the plural form “their mouths” when this verse is quoted in Romans 3:14.

4. Sometimes the writers changed a pronoun. Isaiah said, “The virgin … will call Him Immanuel” (Isa. 7:14). When Matthew quoted this verse, he said, “They will call Him Immanuel” (Matt. 1:23). Both were obviously true. The virgin named Him Immanuel and others will call Him by the same name. Zechariah 12:10 states, “They will look on Me, the One they have pierced,” but when John quoted the verse he wrote, “They will look on the One they have pierced” (John 19:37). Moses told the people that God said, “I will make them envious by those who are not a people” (Deut. 32:21). When Paul quoted this verse, he made it more pointed by changing “them” to “you”: “I will make you envious by those who are not a nation” (Rom. 10:19).

5. Occasionally the speaker is identified in the quotation. John the Baptist quoted Isaiah 40:3, but included in it the fact that he was the one Isaiah referred to. Isaiah spoke of “A voice of one calling: ‘In the desert prepare the way for the Lord,’ ” whereas John said in response to a question by the religious leaders about his identity, “I am the voice of one calling in the desert” (John 1:23). Obviously he needed to alter the quotation slightly to answer their question.

6. Sometimes direct discourse is changed to indirect discourse. This is seen in Hosea 2:23, “I will say to those called ‘Not My people,’ ‘You are My people,’ ” which is quoted in Romans 9:25 as follows: “I will call them ‘My people’ who are not My people.”

7. Other times an indirect discourse is changed to direct discourse. “He” in Isaiah 29:16 (“He did not make me”) is changed to “You” in Romans 9:20 (“Why did You make me like this?”). In addition the affirmative sentence is changed to a question.

8. The verbal form is sometimes altered slightly. The commands beginning with the words “You shall not” in Exodus 20:13–16 are changed to the imperative “Do not” in Mark 10:19. Regarding the Passover lambs the Lord instructed the people, “Do not break any of the bones” (Ex. 12:46). When John applied this to Jesus, he changed the imperative to an indicative statement, “Not one of His bones will be broken” (John 19:36). Isaiah’s words in Isaiah 6:9 are in the imperative mood: “Be ever hearing, but never understanding.” But when Jesus quoted this verse in Matthew 13:14 He changed it to the future tense, indicative mood: “You will be ever hearing but never understanding.”

9. A general reference is occasionally made more specific in the New Testament quotations. Amos 5:26 refers to “the shrine of your king … the star of your god.” When Stephen quoted this in Acts 7:43, he referred to “the shrine of Moloch and the star of your god Rephan” (Acts 7:43).

10. Sometimes the extent of the reference is changed. Amos 5:27 referred to “exile beyond Damascus,” but Stephen extended it to refer to “exile beyond Babylon” (Acts 7:43).

11. The order of the clauses is sometimes rearranged. When Jesus quoted five of the Ten Commandments in Luke 18:20, He gave them in an order that differs slightly from the order in Exodus 20:12–16.

12. Sometimes two quotations are combined and assigned to the more prominent of the two Old Testament authors. This is the case in Mark 1:2–3. Verse 2 quotes Malachi 3:1 and verse 3 quotes Isaiah 40:3, and yet Mark introduced the verses with the words, “It is written in Isaiah the prophet.” Isaiah obviously is the more prominent of the two authors, and his book begins the section in the Hebrew Old Testament known as the Prophets, which concludes with Malachi.

13. Sometimes the New Testament writers rendered the sense of an Old Testament passage loosely as a paraphrase. An example is Matthew 13:35, “I will utter things hidden since the Creation of the world,” which paraphrases Psalm 78:2, “I will utter things hidden from of old.” Isaiah wrote, “In that day the Root of Jesse will stand as a banner for the peoples; the nations will rally to Him” (Isa. 11:10). Paul rendered this loosely when he wrote, “The Root of Jesse will spring up, One who will arise to rule over the nations; the Gentiles will hope in Him” (Rom. 15:12). Though not a word-for-word quotation, the thought is basically the same. Paul could be faulted if he had claimed to make it an exact word-for-word quotation, but since he did not make that claim, it seems logical to allow him the freedom, under the inspiration of the Holy Spirit, to paraphrase the thought in Isaiah 11:10.

Other examples are these: Jeremiah 31:34, “For I will forgive their wickedness and will remember their sins no more,” becomes “Their sins and lawless acts I will remember no more” in Hebrews 10:17. The last two lines of Isaiah 29:13, “Their worship of Me is made up only of rules taught by men” becomes “They worship Me in vain; their teachings are but rules taught by men” in Jesus’ words in Matthew 15:9. Amos referred to idols “which you made for yourselves” (Amos 5:26), but Stephen renders it loosely by referring to “the idols you made to worship” (Acts 7:43).

Omitting Certain Portions of Verses

Writers of New Testament books occasionally shortened Old Testament verses they quoted. An example is seen in the last line of Mark 4:12, where Jesus said, “Otherwise they might turn and be forgiven.” This is a condensed rendering of the last half of Isaiah 6:10: “Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn and be healed.” In addition to the condensing, the synonym “forgiven” replaces the word “healed.”

Zechariah wrote regarding the Lord’s triumphal entry, “Rejoice greatly, O Daughter of Zion! Shout, daughter of Jerusalem!” When John cited this passage he changed the imperative to a negative, “Do not be afraid, O Daughter of Zion” (John 12:15). Also it is interesting to note that Zechariah 9:9 has six lines, but John selected only three to quote. Matthew, however, cited four of the lines (Matt. 21:5).

Matthew 15:8, “These people honor Me with their lips, but their hearts are far from Me,” purposefully selects part of Isaiah 29:13: “These people come near to Me with their mouth and honor Me with their lips, but their hearts are far from Me.”

Giving Partial Quotations

When Jesus read from Isaiah 61:2, as recorded in Luke 4:18–19, He stopped in the middle of verse 2 of Isaiah 61, not reading the words, “and the day of vengeance of our God.” This was because His carrying out the day of vengeance is yet future and was not relevant to His first advent. The last part of Isaiah 56:7 reads, “For My house will be called a house of prayer for all nations.” However, when Jesus quoted that verse He said, “My house will be called a house of prayer” (Matt. 21:13). He omitted the words “for all nations.” Why? Because in His earthly ministry the temple was only for the Jews. It was not for all nations then, as it will be during the Millennium.

When Matthew quoted Zechariah 9:9 in Matthew 21:5, he omitted the words “having salvation” (nasb). This is because Jesus was not bringing national salvation or deliverance to the nation at that time, knowing that He was rejected by the nation and would be crucified within a few days.

Using Synonyms

The word “highway” in Isaiah 40:3 is replaced by the word “paths” in Matthew 3:3. Apparently John the Baptist felt this word was more appropriate as he quoted this passage to his audience in the desert of Judea.

A more difficult use of synonyms is seen in Hebrews 10:5, “A body You prepared for Me.” This is also the wording in the Septuagint, the Greek translation of the Old Testament, from which many Old Testament writers quoted. However, the Hebrew has, “My ears You have pierced” (Ps. 40:6). When a slave had his ear pierced, he was symbolizing his giving himself over to his master for lifelong service (Ex. 21:6). The idea of having one’s ears pierced is closely connected to the fact that Jesus had a body prepared for Him by God the Father. As Westcott wrote, “The ‘body’ is the instrument for fulfilling the divine command, just as the ‘ear’ is the instrument for receiving it.”⁶ The Septuagint obviously gave a free translation of the Hebrew, using the words “body” and “prepared” in place of “ears” and “pierced.”

There was nothing wrong in quoting from the Septuagint, for the writers did so under the inspiration of the Holy Spirit. The common translation available to people in Jesus’ day and in the days of the early church was, of course, the Septuagint. Therefore it was natural for them to quote from it. On the other hand many of the citations of the Old Testament in the New are from the Hebrew, with which the Septuagint often agrees.

Giving New Aspects of Truth

When Paul quoted Psalm 68:18 in Ephesians 4:8, he changed the words “received gifts from men” to “gave gifts to men.” Paul was simply building on the fact that since the ascended Lord received gifts from men, He was then able to give gifts to men. Also Paul applied the statement in Psalm 68:18 to spiritual gifts, whereas its Old Testament use referred to a victorious general sharing the spoils of warfare with his soldiers.

When Paul quoted Hosea 2:23 in Romans 9:25, he altered the wording slightly so that it referred to the Lord calling Gentiles “My people” (Rom. 9:24), rather than limiting it, as Hosea did, to Jews.

Paul made a meaningful adjustment in the wording of the command in Deuteronomy 5:16. The Old Testament verse reads, “Honor your father and your mother, as the Lord your God has commanded you, so that you may live long and that it may go well with you in the land the Lord your God is giving you.” When Paul quoted the verse in Ephesians 6:2–3, he did not say, “that it may go well with you in the land the Lord your God has given you.” Instead he wrote, “that you may enjoy long life on the earth.” The difference is a dispensational one. The promise in Deuteronomy held true for Israel to whom the Lord was promising life in the land of Israel in return for their obeying this command. However, since Paul was addressing believers in the Church Age he did not refer to the land the Lord was giving; instead he referred to “life on the earth.”

All this above material illustrates that the New Testament writers often preserved the thought of the Old Testament passages cited, rather than always giving verbatim quotations (though they often did that as well). We should not conclude that verbal variations we have noted are inaccurate. They do not affect the doctrine of the verbal inspiration of Scripture, because the Holy Spirit, being God, had the freedom to modify the wording of the Old Testament as He desired. The end product is the inspired Word of God whether the quotation is complete and exact or partial and varied.

The Septuagint is the translation of the Hebrew Old Testament into Greek. It was made by Jewish scholars residing in Alexandria, Egypt approximately 200 years before Christ. Obviously this was not inspired by the Holy Spirit. As we have seen, it varies in many places from the Hebrew. If then it is not always accurate, how can the New Testament writers have quoted from it? Actually this is no problem when we realize that even today our quoting from a book does not mean we approve of it in its entirety. Evangelical scholars have pointed up that no New Testament quotation from the Septuagint differs in any substantive way from the Hebrew Old Testament. ^[1]

About 150 years ago Horne classified the New Testament quotations of the Old into these 11 categories: Quotations that agree exactly with the Hebrew; quotations nearly agreeing with the Hebrew; quotations agreeing with the Hebrew in sense but not in words; quotations that give the general sense but that abridge the material or add to it; quotations taken from several passages of Scripture; quotations differing from the Hebrew but agreeing with the Septuagint; quotations agreeing verbatim with the Septuagint or changing the number of persons; quotations taken from the Septuagint but with some variation; quotations agreeing with the Septuagint in sense but not in words; quotations differing from the Septuagint but agreeing exactly or nearly so with the Hebrew; quotations differing from both the Septuagint and the Hebrew which were probably taken from some other translation or paraphrase.⁷

 My observation: For us today, we should approach Scripture with respect, seeking to understand its context and deeper meanings. While we can draw inspiration from how New Testament writers engaged with the Old Testament, we should do so thoughtfully, guided by sound interpretation principles and the broader context of Scripture. Proper exegesis and hermeneutics are key. In short, it’s about balancing reverence for the text with the flexibility to see its application in light of Christ’s teachings and mission. There is nothing wrong to read the NIV, ESV or NLT.

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⁶ B.F. Westcott, The Epistle to the Hebrews: The Greek Text with Notes and Essays, 3d ed. (1889; reprint, Grand Rapids: Wm. B. Eerdmans Publishing Co., 1980), 308.

^[1] Campbell, Donald K. 1991. “Foreword.” In Basic Bible Interpretation: A Practical Guide to Discovering Biblical Truth, edited by Craig Bubeck Sr., 254–60. Colorado Springs, CO: David C. Cook.

⁷ Thomas H. Horne, An Introduction to the Critical Study and Knowledge of the Holy Scriptures (Philadelphia: J. Whetham & Son, 1841), 311–13.

Aramaic, Latin and Greek

John 19:19-20

English Standard Version

19 Pilate also wrote an inscription and put it on the cross. It read, “Jesus of Nazareth, the King of the Jews.” 20 Many of the Jews read this inscription, for the place where Jesus was crucified was near the city, and it was written in Aramaic, in Latin, and in Greek.

Since Pilate wrote this inscription, was he inspired by the Holy Spirit? Inspired him to affirm that Jesus is the King of the Jews? Was the Holy Spirit came upon Pilate? Inspired him to write these words in three languages? 

1. Aramaic The majority of Judaeans would have understood this language. See John 5:2.
2. Latin The official language across the Roman Empire. Government documents, well-educated people, and the Roman military and guard used Latin.
3. Greek The common language of commerce and writing used in the eastern part of the Roman Empire.

Pilate wrote in three languages, indicating that the people of Jerusalem knew these three languages. No matter what, Jesus still seeks today the realization of his claim, ‘I, when I am lifted up from the earth, will draw all men to myself’ (John 12:32).

What, then, can we say about Jesus? It seems that He could indeed read Aramaic, the language of his time. Luke suggests that he could also read Hebrew. Some would argue that he knew Greek as well. He is God, and He understands all languages below and above the skies. 

Returning to the time when He led His disciples. Did Jesus look for the perfect Hebrew Bible? A perfect Greek Septuagint? Did Jesus teach His disciples the theory of Verbal Plenary Preservation? Did He criticize anyone who was reading the Septuagint? 

Should we look down on our brothers who read NIV, ESV, or NLT? Should we chastise everyone who dislikes the KJV? Should we demonize the ESV and NIV? Should we?

Jesus didn’t seek out a perfect Hebrew Bible, nor did He attack those using the Septuagint. The Septuagint, a Greek translation of the Hebrew Scriptures, was widely used among Jews, especially those in the Hellenistic world. Jesus and the Apostles often quoted from it, and many of the Old Testament references in the New Testament are from the Septuagint.

This acceptance and use of the Septuagint by Jesus demonstrate that He didn’t condemn different translations but rather focused on the message and its transformative power. His mission was about conveying God’s truth and love, not debating over textual precision.

In essence, Jesus showed that the heart of the Scripture’s message matters more than the exact wording. This encourages us to focus on understanding and living out the teachings of the Bible, rather than being divided over different translations.

Eclectic text - The Manuscript Basis of the Greek New Testament

The goal of textual criticism—rightly, I believe—has traditionally focused upon establishing the original text as it came from the hand of the author. Some scholars have recently challenged this notion of an original text, either on the basis of the available evidence or on the basis of the methods used to recover such a text. Nevertheless, despite such challenges, the notion of an original text has withstood the variety of attacks of such scholars as Bart Ehrman and David Parker. Their objections and attempts to call the text of the New Testament into question have failed to provide substantive arguments of any kind of widespread, sustained, or early effort to detrimentally change or distort the text. In fact, their arguments often are based upon little substantive textual evidence at all. The best evidence of the early text of the New Testament comes from the Alexandrian text-type, although the Western tradition developed early as well. There are those who continue to advocate for the traditional text, whether the Textus Receptus or the Byzantine or Majority text. Despite the overwhelming similarity between the Byzantine or Majority text-type and the Alexandrian text-type, it appears that the Alexandrian is the earliest text-type and gets closer to the original autograph as published by the author. Nevertheless, there are limits to textual reconstruction, and perhaps it is time to reconsider the use of an eclectic text and restore the use of the earliest manuscripts that we have at our disposal.

Porter, Stanley E. 2013. How We Got the New Testament: Text, Transmission, Translation. Edited by Lee Martin McDonald and Craig A. Evans. Acadia Studies in Bible and Theology. Grand Rapids, MI: Baker Academic.

An example of Eclectic text

Creating an eclectic text involves consulting a variety of significant manuscripts. For the New Testament, some key manuscripts used include:

Byzantine Text

1. Codex Alexandrinus (A): 5th century, containing both Old and New Testament, with significant Byzantine readings.
2. Codex Ephraemi Rescriptus (C): 5th century, a palimpsest with notable Byzantine content.
3. Codex Bezae (D): 5th century, Greek-Latin manuscript with Byzantine readings.
4. Minuscule 1 (A1): 10th century, a representative of the Byzantine text.
5. Minuscule 4: 9th century, important for its Byzantine text.
6. Minuscule 69: 14th century, known for its Byzantine readings.
7. Minuscule 1739: 10th century, reflecting the Byzantine tradition.
8. Codex Basilensis (E): 8th century, another key Byzantine manuscript.
9. Codex Washingtonianus (W): 5th century, containing Byzantine text in the Gospels.

Alexandrian Text

1. Codex Vaticanus (B): 4th century, one of the oldest and most important Greek manuscripts.
2. Codex Sinaiticus (ℵ): 4th century, containing almost the entire New Testament.
3. Papyrus 46 (P46): 3rd century, early collection of Pauline epistles.
4. Papyrus 66 (P66): 2nd-3rd century, nearly complete manuscript of the Gospel of John.
5. Papyrus 75 (P75): 3rd century, substantial portions of Luke and John.
6. Codex Alexandrinus (A): 5th century, mixed text but crucial for Alexandrian tradition.
7. Codex Ephraemi Rescriptus (C): 5th century, includes Alexandrian readings.
8. Codex Bezae (D): 5th century, with mixed text including Alexandrian readings.
9. Bodmer Papyrus II (P66): 2nd century, significant for its early Alexandrian text.

These manuscripts have greatly contributed to our understanding of the New Testament's textual history and the preservation of its content. They represent a diverse and comprehensive collection, enabling scholars to piece together a text that closely reflects the original writings. 

These ancient documents still guide us today!

A Critical Examination of Verbal Plenary Preservation: Assessing Its Claims and Implications

A Critical Examination of Verbal Plenary Preservation: Assessing Its Claims and Implications

Introduction

Verbal Plenary Preservation (VPP) is a doctrinal position that asserts every word of the Bible, as originally given, has been divinely preserved without error through the centuries. This thesis seeks to refute the claim of VPP by examining its theological, historical, and textual implications. The argument will highlight the complexities of biblical transmission, the historical evolution of the texts, and the implications for modern faith communities.

Theological Concerns with VPP

At the heart of VPP is the belief that every word of Scripture has been preserved with absolute precision. This perspective often leads to a rigid interpretation of biblical inerrancy that fails to account for the human element in the transmission and translation of texts. The doctrine of VPP can inadvertently promote a form of bibliolatry, where the Bible itself is venerated to the point of overshadowing the God it reveals.

Theologically, it is essential to recognize that the divine inspiration of Scripture does not necessitate a mechanical preservation of every word. The process of inspiration involved human authors who wrote within their cultural and historical contexts, guided by the Holy Spirit. The doctrine of VPP imposes an unrealistic expectation on the transmission process, ignoring the dynamic and living nature of Scripture as a means through which God communicates with humanity.

Historical Evidence Against VPP

The historical transmission of biblical texts provides compelling evidence against the doctrine of VPP. The earliest manuscripts of the Old and New Testaments exhibit variations, both minor and significant, which are indicative of the transmission process over centuries. Textual criticism, a scholarly discipline that examines these variations, has demonstrated that while the core message of the Bible remains intact, the exact wording has experienced changes.

For instance, the Septuagint (LXX), a Greek translation of the Hebrew Bible, shows notable differences from the Masoretic Text (MT), the authoritative Hebrew text of the Jewish Bible. These variations highlight the fluidity of the text as it was transmitted and translated into different languages and cultural contexts. Similarly, the New Testament manuscripts reveal a range of textual variants, which scholars meticulously analyze to reconstruct the most likely original text.

Textual Criticism and VPP

Textual criticism challenges the notion of VPP by revealing the complexities of the transmission process. The discovery of ancient manuscripts such as the Dead Sea Scrolls and early New Testament papyri has enriched our understanding of the textual history of the Bible. These manuscripts often differ from the later standardized texts, indicating that the biblical text has undergone changes over time.

The goal of textual criticism is not to undermine the authority of Scripture but to understand its transmission history and to arrive at the most reliable text. This process acknowledges that while human scribes and translators have made errors, the essential truths of the Bible have been faithfully preserved. The evidence of textual variants does not support the claim of VPP but rather underscores the need for a careful and nuanced approach to biblical interpretation.

Implications for Modern Faith Communities

The doctrine of VPP can lead to divisiveness within faith communities, particularly when different groups adhere to different textual traditions or translations. For example, debates over the use of the King James Version (KJV) versus modern translations often stem from underlying assumptions about VPP. Such debates can distract from the central message of the Gospel and hinder the unity of the Church.

Moreover, an insistence on VPP can create unnecessary barriers for those seeking to engage with the Bible. Modern translations, which utilize the best available manuscripts and scholarly research, aim to make the Bible accessible and understandable to contemporary readers. Dismissing these translations in favor of a rigid adherence to a particular textual tradition can alienate believers and seekers alike.

Achieving a Balanced Approach

A balanced approach to the doctrine of biblical preservation acknowledges the reliability of Scripture without demanding an unrealistic standard of verbal plenary preservation. This approach recognizes the providential guidance of God in the transmission of the biblical text while accepting the human element in the process. It allows for the use of textual criticism and modern translations as valuable tools for understanding and applying the teachings of the Bible.

By focusing on the core message of the Bible rather than its exact wording, faith communities can foster unity and inclusivity. This perspective encourages believers to engage with Scripture in a way that is both intellectually honest and spiritually enriching. It also emphasizes the importance of the Holy Spirit in illuminating the truths of the Bible, regardless of textual variations.

Conclusion

The doctrine of Verbal Plenary Preservation, while well-intentioned, imposes an unrealistic expectation on the transmission and preservation of the biblical text. The evidence from textual criticism, historical analysis, and theological reflection suggests that the essential truths of Scripture have been faithfully preserved without necessitating a word-for-word perfection. By adopting a balanced approach to biblical preservation, faith communities can uphold the authority of Scripture while embracing its dynamic and living nature. This approach fosters unity, inclusivity, and a deeper engagement with the transformative message of the Bible.

Promoting Unity in the Bible Presbyterian Church

The Bible Presbyterian Church in Singapore is divided in several ways, including separate synods, with reformed, charismatic, and evangelical leaders, and the use of several Bible versions such as the KJV, NIV, and ESV. Some of these congregations are working on a Perfect Greek Bible that is based on the King James Version by promoting false teaching like Verbal Plenary Preservation. 

The Bible Presbyterian Church in Singapore faces a significant challenge due to its internal divisions. To foster coexistence and unity, several strategies could be considered:

1. Focus on Core Beliefs and Practices:

Shared Doctrines: Emphasize the foundational doctrines that unite the denomination, such as the Trinity, the authority of Scripture, and Calvinistic theology.

Common Worship: Establish a shared liturgy or worship practices that can bring congregations together, regardless of their specific differences.

2. Encourage Dialogue and Understanding:

Interdenominational Forums: Organize regular forums or conferences where leaders from different factions can discuss their perspectives and seek common ground.

Open Communication: Promote open communication channels between congregations, allowing for the exchange of ideas and experiences.

3. Respect for Diversity:

Tolerance for Differences: Acknowledge and respect the various viewpoints within the denomination, recognizing that diversity can enrich the faith community.

Avoid Sectarianism: Discourage the formation of sectarian groups that may further divide the church.

4. Shared Mission:

United Outreach: Focus on shared missional goals, such as evangelism, social justice, and community service.

Collaborative Projects: Encourage joint initiatives that can unite congregations and strengthen the church's impact.

5. Educational Programs:

Biblical Studies: Offer educational programs that explore the history, theology, and interpretation of the Bible, promoting a deeper understanding of Scripture.

Language Training: Provide opportunities for members to learn Greek and Hebrew, enabling them to engage with the original languages of the Bible.

6. Mediation and Reconciliation:

Neutral Facilitators: Involve neutral mediators or facilitators to help resolve conflicts and promote reconciliation between differing factions.

Forgiveness and Reconciliation: Encourage members to practice forgiveness and reconciliation, fostering a culture of healing and unity.

7. Leadership Development:

Shared Training: Provide shared leadership training programs that equip leaders with the skills necessary to promote unity and collaboration.

Mentorship Programs: Establish mentorship programs to connect experienced leaders with younger generations, fostering a sense of continuity and shared purpose.

By implementing these strategies, the Bible Presbyterian Church in Singapore can work towards overcoming its divisions and creating a more unified and vibrant faith community.

The Perfect Bible - A Noble Task

The pursuit of a "Perfect Bible" is driven by a noble desire to faithfully capture the original texts' meanings and intentions. However, this task should not come at the cost of the unity of Bible-Presbyterian Church. The pursuit is noble, but if it is wrongly done, it may became heresy in the end. For the time being, Verbal Plenary Preservation is a heresy or a hearsay.

Since we have neither the original autographs nor a plausible possibility of finding them, all parties must be patient, allow the church to grow, and remain strong in Christ. Stop dividing the church with personal presumptions like Verbal Plenary Preservation, which asserts that the underlying Greek Text of the KJV is flawless, a reproduction of the original. Promoting a personal viewpoint as dogma is dangerous, and Far Eastern Bible College's Verbal Plenary Preservation is incorrect because it lacks a biblical basis. It is only a personal presumption or desire. 

My objective is to see the Bible-Presbyterian Church unified in Christ.

1. Embrace Diversity of Thought: Recognize that different churches bring unique perspectives and insights to biblical interpretation. Rather than viewing these differences as divisive, see them as enriching the broader understanding of Scripture.
2. Prioritize Core Beliefs: Focus on the foundational truths of Christianity that unite believers, such as the divinity of Jesus, salvation through faith, and the call to love and serve others. Keep these core tenets at the forefront to maintain unity.
3. Encourage Dialogue and Collaboration: Foster open discussions among scholars and church leaders from various denominations. Collaborative efforts can lead to more comprehensive and balanced translations, reflecting a wider range of insights.
4. Promote Humility and Respect: Approach the task with humility, acknowledging that no single translation can capture the full depth of the Bible. Respect differing views and seek to learn from them.
5. Utilize Inclusive Language: Strive for language that is inclusive and accessible, avoiding sectarian terms that might alienate certain groups. This can help create a translation that resonates with a broad audience.

By prioritizing unity, respecting diversity, and focusing on core Christian principles, the noble task of pursuing a faithful and accessible Bible translation can be achieved without sacrificing the unity of the Church. Emphasizing collaboration and humility will ensure that the project enriches the faith community as a whole.

1 John 4:1-6

1. Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world. 
2. This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God, 
3. but every spirit that does not acknowledge Jesus is not from God. This is the spirit of the antichrist, which you have heard is coming and even now is already in the world. 
4. You, dear children, are from God and have overcome them, because the one who is in you is greater than the one who is in the world. 
5. They are from the world and therefore speak from the viewpoint of the world, and the world listens to them. 
6. We are from God, and whoever knows God listens to us; but whoever is not from God does not listen to us. This is how we recognize the Spirit of truth and the spirit of falsehood. 

The New International Version. 2011. Grand Rapids, MI: Zondervan.

I'm fighting the adversary and terrorists of Verbal Plenary Preservation

This war was really different. I witnessed things that had never been seen in a church. I experienced wrath, perspiration, insomnia, and social disengagement. Only people who attended Bible-Presbyterian Church with me understood what I was going through. Nobody will understand what I witnessed. I wondered if I could handle my emotions.