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

Matthew 7:13-23

The Narrow and Wide Gates

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

True and False Prophets

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

True and False Disciples

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

Commentary:

Jesus examines our wholeheartedness (7:13–27)

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

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

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

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

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

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

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

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

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

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

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

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

OSAS and VPP

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

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

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

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

1. Potential for Complacency and Lack of Spiritual Growth

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

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

2. Misuse as a License for Sin

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

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

3. Neglect of Personal Responsibility

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

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

4. Undermining the Call to Perseverance

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

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

5. Disregard for the Role of Works in Faith

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

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

6. Potential for False Assurance

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

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

8. Neglect of the Fear of the Lord

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

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

Summary

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

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

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

Conclusion

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

The Poor in Spirit

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

God’s Heart for the Poor in Spirit

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

What Should The Church Do?

1. Recognize Our Own Spiritual Poverty

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

2. Show Compassion and Love

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

3. Preach the Gospel to the Poor in Spirit

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

4. Provide Material Support

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

5. Advocate for Justice

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

6. Build Relationships and Community

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

7. Pray for the Poor in Spirit

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

8. Model Christlike Humility and Service

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

9. Support Ministries That Serve the Poor

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

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

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

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

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

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

Conclusion

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

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

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

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

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

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

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

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

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

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

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

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

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

Sincerely,

Rev. So and So

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

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

1. Theological Disputes Over Bible Versions

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

2. Generational and Cultural Shifts

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

3. Homogeneity and Lack of Diversity

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

4. Leadership and Resource Challenges

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

5. External Pressures and Societal Changes

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

6. Disunity Among Churches

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

7. Engaging with Modern Technology

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

Conclusion

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

The latest Bible-related issues in Christianity

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

1. Growing Receptivity of Gen Z to the Gospel

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

2. Decline of Full-Time Pastors and Church Closures

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

3. Theological Shifts and Ideological Divisions

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

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

4. Hybrid Ministry Models

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

5. Biblical Illiteracy and the Need for Scripture Engagement

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

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

6. Cultural Pressures and Secularization

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

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

7. Global Persecution and Anti-Christian Sentiment

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

8. Debates Over Social Justice and Ethical Issues

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

9. Technological and Ethical Challenges

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

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

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

Conclusion

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

Are Textus Receptus (TR) Perfect Without Errors?

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

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

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

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

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

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

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

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

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

Are They Perfect Without Errors?

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

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

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

The Bible contains errors or mistakes?

The question of whether the Bible contains errors or mistakes is a complex one and depends on the perspective from which it is approached. 

1. Autographs (Original Manuscripts)

The "autographs" refer to the original writings of the biblical texts as penned by the authors (e.g., Moses, Paul, etc.).

I hold to the doctrine of biblical inerrancy, believe that the autographs were inspired by God and therefore free from error in their original form. This belief is based on passages like 2 Timothy 3:16, which states that "all Scripture is God-breathed."

The Bible has no error or mistake! The Bible is perfect!

2. Apographs (Copies of the Original Manuscripts)

The "apographs" are the copies of the original manuscripts that were made by scribes over centuries.

It is widely acknowledged, even by conservative scholars, that the apographs contain scribal errors, such as misspellings, copyist mistakes, and minor textual variations. These errors are well-documented in the field of textual criticism.

Despite these errors, the vast majority of these mistakes are minor and do not affect core Christian doctrines. Textual critics have worked to reconstruct the most accurate possible text by comparing thousands of ancient manuscripts.

3. Modern Bible Translations

Modern Bible translations are based on the best available manuscripts and are the result of extensive scholarly work.

While translations aim to be as accurate as possible, they are not perfect. Differences in translation philosophy (e.g., word-for-word vs. thought-for-thought) can lead to variations in how certain passages are rendered.

Some people argue that these differences constitute "errors," while others see them as natural variations in the process of translation.

Perspectives on Errors in the Bible:

Inerrancy View: Holds that the original autographs were without error because they were inspired by God. This view acknowledges that errors may exist in later copies but maintains that the original message is preserved.

Infallibility View: Suggests that the Bible is without error in matters of faith and practice but may contain minor historical or scientific inaccuracies.

Critical View: Some scholars and skeptics argue that the Bible contains errors, contradictions, and historical inaccuracies, even in the original texts.

Conclusion:

The autographs are believed by many to be without error. The apographs (copies) undeniably contain scribal errors, but these are generally minor and do not undermine the overall message of the Bible. Modern translations strive for accuracy but are subject to the limitations of language and interpretation.

I deeply respect your love for the TR and the KJV, and I agree that they are incredibly valuable texts. However, my belief in inerrancy is rooted in the original autographs, which were inspired by God and without error. While the TR and KJV are excellent, they are copies and translations, and like all human works, they contain minor imperfections. This doesn’t take away from their usefulness or authority, but it reminds us to focus on the original texts as the ultimate standard. The differences in textual preference (e.g., TR vs. modern critical texts) should not overshadow the unity we have in Christ and our shared belief in the truth of God’s Word.

Popular Quotations

There is enough dust on some of your Bibles to write “damnation” with your fingers.

--Charles Spurgeon

THE NEED FOR A CLEAN BIBLE

A paradoxical situation has prevailed in large areas of the English-speaking church. The King James, or Authorized, Version, which has been the Bible of the people, is written in an archaic Elizabethan idiom. Such verses as “we which are alive … shall not prevent them which are asleep” (1 Thess. 4:15), “take nothing for their journey … no scrip” (Mk. 6:8), “and from thence we fetched a compass” (Acts 28:13), “we do you to wit” (2 Cor. 8:1), “I would have you … simple concerning evil” (Rom. 16:19), “his wife also being privy to it” (Acts 5:2) demand explanation to be understood in the twentieth century.

Furthermore, the form of the Bible, as well as its language, should convey to the reader a maximum degree of meaning. Few modern books would sell if every third line or so were indented as is KJV.

Ladd, George Eldon. 1957. “RSV Appraisal: New Testament.” Christianity Today, 1957.

Types of Bible Translations

 

SELECTING A TRANSLATION

SELECTING A TRANSLATION

Maybe you’ve heard the famous mot “If the King James Version was good enough for the apostle Paul, it’s good enough for me!” With a humorous twist this saying illustrates the intense loyalty that many people feel for the Bible they grew up with, but it also reminds us that every English version is a translation of the original text. The Old Testament was written principally in Hebrew with a few short sections in Aramaic. The letters that Paul wrote, as well as the Gospels and the rest of the New Testament, were penned in Greek—the common language of the first century. Any time the Bible is conveyed in a language other than Hebrew, Greek, and Aramaic, it is a translation. The Bible holds the distinction of having been translated into more languages—upwards of twelve hundred—than any other book in history. No English-speaking generation has been better served than ours with translations of the Bible. But how do you pick the version that’s right for you? Let’s start by understanding the two fundamental methods of translation.


How the Translators Do Their Job

To convert the text of the Bible from the original languages into English, translators follow one of two basic approaches: either word for word, which is sometimes called “formal equivalence”; or what is known as “dynamic equivalence,” which might be best characterized as a “thought-for-thought” translation. The use of the word equivalence reflects the challenge of taking what is written in a host language and finding the closest corresponding word or phrase in the receptor language so that the reader is able to understand the author’s intended message. I have no fewer than thirty different books in my library on the subject of Bible translations, and the only thing they all agree on is that no translation is perfect. In fact, no translation will ever be perfect, because in the process of transferring words, phrases, and ideas from one language into another, inevitably there will be syntax, figures of speech, and styles of expression that don’t translate readily. And when the receptor language is continually in a state of flux, the translation process can be an even more formidable task.
 

    Formal equivalence is a method of translation that attempts to give a word-for-word, clause-for-clause, and sentence-for-sentence rendering of the original text without sacrificing readability. As much as possible, the translators preserve the original syntax and express the exact meaning of the words used in the original. Examples of this more formal approach include the American Standard Version, the New American Standard Bible, and Young’s Literal Translation of the Holy Bible. The King James Version is another example of formal equivalence, though it is not as literal as the others.
 

    In dynamic equivalence, the translators aim for a rendering that allows the Scripture to have the same aural and emotional impact on the modern reader as it did on the ancient listener in the original language. Although dynamic equivalence often makes the text more readable for a contemporary audience, the translators must be careful not to stray into paraphrasing the text. To avoid this potential pitfall, most modern translations were compiled by teams of biblical scholars who applied their expertise in ancient culture and history to preserve the original meaning of the text. Examples of dynamic equivalent translations include the popular New International Version, the New English Bible, J. B. Phillips’ New Testament in Modern English, and a host of others.
 

    The development of the New Living Translation, another excellent dynamic equivalent version, demonstrates the difference between a translation and a paraphrase. In response to criticism of The Living Bible (a paraphrased version, popular for family devotions, that sold more than forty million copies over thirty years), the text was reviewed using several reliable ancient manuscripts and revised to create a true translation. As a result, the NLT is an easy-to-read Bible in everyday English that communicates the meaning of the original text in a refreshing and enjoyable way.
 

    By now you might be wondering why we have so many English translations of the Bible. Are they all really necessary? Part of the answer is that our language tends to be very fluid, and because connotations of words and figures of speech continually change, the need to revise existing versions or create new ones arises periodically. Newer translations can also take advantage of the latest textual criticism and archaeological research that may shed additional light on the ancient manuscripts. Whenever a new translation is released, some will embrace it immediately, while others will prefer to stick with the familiar “tried and true.” A case in point is the King James Version and the New King James Version. Although much of the language in the old King James is archaic (which is no surprise considering the work was completed in 1611), the sheer beauty and majesty of its style has kept it a favorite of many down through the ages. In 1979, the New King James Version was introduced, and it has proven to be a “reader friendly” modern English translation.
 

    I personally prefer the New King James Version for both studying and teaching, although I often refer to other translations as well. One reason I like the NKJV is that it preserves familiar elements from the King James Bible that I began with in my earlier years. Another reason is that it seems to be a middle-of-the-road translation. Members of my congregation who are reading from a more formal translation can follow along as easily as someone using a dynamic equivalent version.
So which English version is best? A lot depends on the reader. A new Christian, for example, might choose a “dynamic equivalent” translation for its readability, whereas a seminary student might opt for a more literal rendering that holds closely to the original syntax. If your pastor teaches from a particular version that you’re comfortable with, that might be a good choice.
 

    Here’s what I suggest: Find a translation you like and stick with it as your primary Bible. It should be an accurate translation and easy to read. If possible, before you buy, sit down with a few choices and compare a familiar passage of Scripture. How does it read from one version to the next? As long as you’re comfortable with the version you choose, it’s hard to go wrong with any of the major modern translations. Familiarize yourself with your Bible’s layout and format—even the feel of its pages—until it becomes like a friend to you. The most important factor is to find a Bible that you will read regularly.


Heitzig, Skip. 2002. How to Study the Bible and Enjoy It. Carol Stream, IL: Tyndale.