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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

5. Dangerous Consequences of This False Teaching

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

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

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

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

Correction: What Scripture Really Teaches

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

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

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

Conclusion

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

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

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

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

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

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

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

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

Not lording it over those entrusted to you

Hi Brothers,

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

The Pitfall of Lording

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

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

The Power of Being an Example

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

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

A Pastor's Primary Goal

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

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

The Eternal Purpose of God in Christ

The Eternal Purpose of God in Christ

1. God in the Beginning

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

2. The Counsel of God before Time

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

3. The Creation of Humanity and the Fall

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

4. God’s Saving Acts in History

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

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

5. The Coming of Christ

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

6. The Work of the Holy Spirit

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

7. The Elect and the Call to Believe

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

8. Conclusion: The Call of the Gospel

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

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

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

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

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

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

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

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

The Preservation of Scripture in Reformed Perspective

The Preservation of Scripture in Reformed Perspective

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

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

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

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

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

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

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

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

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

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

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

Second letter to the church in Gilstead Road

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

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

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

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

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

Peace be with you.

First letter to the church in Gilstead Road

Grace and peace to you in the name of our Lord Jesus Christ, the Good Shepherd and our great High Priest.

I am writing to you with a prayerful heart and a deep desire for reconciliation. The Lord has called us to walk together as His flock, under His care, and I long to see you return to the fellowship of His people.

I understand that you have held firmly to certain views such as KJV-only, Verbal Plenary Preservation, and the Perfect TR. While I respect the zeal behind your convictions, I also believe these positions are matters of personal perception rather than binding truth for the whole church. None of us knows everything about how God has preserved His Word in history, and in His wisdom He allows diversity in how translations and manuscripts are understood.

What matters most is that we remain united in Christ, holding fast to Him as our only Savior and Lord. If you can acknowledge that these teachings are your personal views and not impose them upon others, then I gladly welcome you back as a brother in Christ. There is room in the household of faith for brothers and sisters who see some matters differently, as long as our foundation remains in Jesus.

I warmly invite you to meet again—perhaps one afternoon over a cup of tea or coffee—so that we may talk, pray, and seek the Lord together. My hope and prayer is that through His grace we may be reconciled, for all of us in this denomination share the same root in Jesus Christ.

May the Spirit of Christ guide your heart, and may His peace rest upon you. The brothers and sisters in all the churches send you greetings.

Heaven and Earth United ?

Hi Jeffrey Khoo,

I have read the message you wrote, and I cannot deny that much of what you said about the communion of saints is both true and precious. You rightly spoke of the Church being one Body in Christ, of heaven and earth being united under His headship, and of the comfort we have in the fellowship of believers. These words are beautiful—but I must speak to you plainly: your actions and teachings have not lived out what you so eloquently wrote.

You have promoted KJV-Onlyism, Verbal Plenary Preservation, and the claim of a “Perfect TR.” In doing so, you have not gathered the Church, but divided it. You have not united the saints, but sown suspicion and strife. You preach unity in Christ with your lips, but in practice you have exalted one translation and one human tradition above the Scriptures themselves, thereby cutting off faithful brothers and sisters who do not share your narrow view.

The very Westminster Confession you quote does not say that God kept His Word pure in one translation, nor in one manuscript tradition. It confesses instead that God, in His providence, preserved His Word in the original Hebrew and Greek through all ages (WCF 1.8). By turning this truth into an exclusive claim for one edition of the Textus Receptus or one English Bible, you make yourself a judge over the Body of Christ and burden consciences with what God has not commanded. That, brother, is not shepherding—it is wounding the flock.

Scripture warns us of such danger:

“If you bite and devour one another, watch out that you are not consumed by one another.” (Gal. 5:15)

“As for the one who is weak in faith, welcome him, but not to quarrel over opinions.” (Rom. 14:1)

“For it has been reported to me… that there is quarreling among you. Is Christ divided?” (1 Cor. 1:11–13).

Christ is not divided. He is not the Head of a KJV-only church, nor a TR-only church, but of the whole Body redeemed by His blood across languages, cultures, and generations. To teach otherwise is to act as though you were a lord over God’s heritage, not a servant of Christ.

Brother, I urge you to repent of this prideful error. Your words about unity will remain hollow until your actions match them. True communion of saints is not found in clinging to one man-made tradition of the Bible, but in clinging to the living Christ who speaks through His Word faithfully translated into many tongues.

I say this not to destroy you, but to restore you. Christ calls us to build up His Church, not fracture it. You still have time to lay aside this divisive teaching and to lead God’s people in humility, truth, and love. May the Spirit soften your heart, that your ministry may truly reflect the unity you so beautifully described with your pen.

In love and truth,

A fellow servant of Christ

A Call for Unity, Humility, and Christ-Centered Truth

A Call for Unity, Humility, and Christ-Centered Truth  

Dear Bible-Presbyterian Church,  

I write with a heavy heart and deep concern about a teaching circulating among us that insists the King James Version (KJV) alone is God’s preserved Word, coupled with a rigid view of "verbal plenary preservation." While reverence for Scripture is essential, this approach has tragically sown division, judgment, and strife within the body of Christ—fruits that starkly contradict the heart of Jesus and the mission of His Church.  

Jesus prayed fervently for our unity (John 17:20–23), warning that a house divided cannot stand (Matthew 12:25). When any teaching fractures the church—elevating a translation above Christ’s command to love one another—it ceases to be a defense of truth and becomes a tool of disruption. This teacher may sincerely believe they’re upholding God’s Word, but their methods bear the marks of pride, not the Spirit:  

1. They breed discord, not discipleship.  

   Divisiveness is listed alongside idolatry and witchcraft as a "work of the flesh" (Galatians 5:19–21). By binding consciences to a single translation and labeling other believers "unfaithful" for using trustworthy modern texts (like the NIV, ESV, NASB, or CSB), this teacher undermines the gospel’s accessibility and exalts personal preference over the Spirit’s work in the global Church.  

2. They replace Christ with a controversy.  

   The gospel centers on Jesus—not a 16th-century translation. When a teacher demands allegiance to the KJV as a test of faith, they obscure the cross, erecting a barrier between seekers and Scripture (Matthew 23:13). Paul resolved to "know nothing but Christ crucified" (1 Corinthians 2:2)—not a translation debate.  

3. They weaponize Scripture, ignoring its spirit.  

   Jesus rebuked religious leaders who "strain out a gnat but swallow a camel" (Matthew 23:24)—fixating on technicalities while neglecting justice, mercy, and faithfulness. Verbal plenary preservation, as defined by KJV-onlyism, becomes a camel: an inflexible dogma that distracts from the Bible’s actual message of redemption, grace, and love.  

Most gravely, this divisiveness plays into the enemy’s hands.  

Satan seeks to "steal, kill, and destroy" (John 10:10) and thrives on strife (James 3:16). When a teacher fractures the church over secondary issues, they—whether intentionally or not—advance the devil’s agenda:  

- They stumble sincere believers (Mark 9:42), causing confusion and doubt.  

- They elevate tradition over truth, echoing the Pharisees Jesus condemned (Mark 7:8–9).  

- They feed pride, claiming exclusive insight while dismissing centuries of scholarship and global saints led by the Spirit.  

This is not about the KJV itself—it’s a valuable translation. It’s about idolizing a version and using it to control, condemn, and fracture Christ’s body. A true shepherd feeds sheep (John 21:17); a false one scatters them (Ezekiel 34:4–5).  

To this teacher, I plead:  

Repent. Step back from dogma that fuels pride and strife. Embrace the humility of Christ, who "made himself nothing" (Philippians 2:7). If your teaching causes division, ask: Does it glorify you or Jesus? Does it draw people to the cross—or to a quarrel?  

To the church, I urge:  

Test teachings by their fruit (Matthew 7:15–20). Does this promote love, joy, peace, and unity? Or suspicion, elitism, and discord? Hold fast to the gospel, extend grace, but reject any voice that tears apart what Christ died to unite.  

Let us return to the heart of our faith: "By this everyone will know you are my disciples, if you love one another" (John 13:35). Anything less betrays the Savior we claim to serve.  

In Christ’s love and truth,  

We Must Obey God Rather Than Men

We Must Obey God Rather Than Men

(Acts 5:29)

In every generation, the church of Jesus Christ faces the danger of voices that draw people away from the Word of God and toward the words of men. The apostle Peter, standing before the authorities of his day, spoke with unshakable conviction: “We must obey God rather than men” (Acts 5:29). This truth is as relevant now as it was in the first century.

In the past two decades, Jeffrey Khoo from Far Eastern Bible College—has been urging believers to follow his teaching as though it were the standard of truth. He promotes KJV Onlyism and the doctrine of Verbal Plenary Preservation in a way that goes beyond Scripture, claiming that the King James Version is the only one Bible and that God has preserved His Word only in the so-called “Perfect Text” behind it - The Textus Receptus. He attacks modern translations such as the NIV, pointing out what he sees as “specks” of error—yet he refuses to acknowledge the “logs” of error and human tradition in his own position.

This is deeply troubling for several reasons.

1. He Replaces the Authority of God with the Authority of Man

When a teacher demands that you follow his word as though it were God’s word, he is stepping into a role that belongs to God alone. The Berean believers in Acts 17:11 were commended because they examined the Scriptures daily “to see if these things were so”—even when the apostle Paul preached! How much more should we test the claims of any modern teacher by the Word of God itself, not by his personal opinion or denominational loyalty.

To listen to a man as if he were the voice of God is idolatry. It is to crown him in our hearts as a kind of “god,” which is a grave sin.

2. He Elevates One Translation Above the Word of God Itself

We thank God for the KJV’s rich history and faithful service in past centuries. But the KJV is a translation—a human work—and therefore subject to the same limitations as every other translation. God never promised to preserve a specific translation without flaw. His promise is to preserve His Word in all ages (Psalm 119:89; Isaiah 40:8), and He has done so through the many faithful manuscripts and translations available today.

By declaring one translation - KJV as “the only one faithful” and condemning all others, Jeffrey Khoo shifts the focus from the living Word of God to a single human-made product. This is not biblical faith—it is traditionalism masquerading as truth.

3. He Divides the Body of Christ

Paul warned against those who cause divisions by teaching contrary to the doctrine we have received (Romans 16:17). Instead of building unity around the gospel of Christ, Jeffrey Khoo has made KJV Onlyism and VPP the litmus test of true faithfulness. The result? Brothers and sisters who love the Lord and hold to His Word are accused, ostracized, and separated simply because they read from a translation other than the KJV.

Christ’s prayer in John 17 was that His people might be one. To fracture the body over human tradition is to work against the prayer of our Lord Himself.

4. He Sees the Speck in Others but Misses the Beam in His Own Eye

Jesus warned in Matthew 7:3–5 about the hypocrisy of judging others for small faults while ignoring our own greater errors. Jeffrey Khoo condemns the NIV for what he perceives as doctrinal compromises or translation flaws—yet he refuses to acknowledge that the KJV, like every translation, contains textual and linguistic limitations. Worse, his doctrine of VPP is not found in Scripture at all, but is an invention of man.

A Pastoral Plea

Beloved in Christ, do not let the voice of man replace the voice of God in your life. Treasure the Word of God in whatever faithful translation you can read and understand. Test every teaching by the Scriptures, not by the personality or claims of any human leader. Love the brethren who may use different translations. Remember: unity in Christ is built on the truth of the gospel, not on allegiance to one version of the Bible.

Let us resolve with Peter and the apostles: “We must obey God rather than men.” And let us keep our eyes fixed on the Author and Perfecter of our faith, Jesus Christ—not on the self-made authorities who would have us follow them as though they were infallible.

Collaboration On Ministry

Different Christian denominations in Singapore can collaborate on ministry despite theological differences by focusing on their shared mission. The key is to identify areas where their core beliefs and goals align, then build practical, cooperative initiatives from there. This approach allows churches to work together for the common good without compromising their distinct identities.

🤝 Establishing a Foundation for Cooperation

Before starting any joint projects, churches should first build relationships and trust. This is a crucial step that helps them move past historical divides and focus on their common purpose.

• Dialogue and Mutual Respect: Church leaders and members from different denominations should meet regularly to discuss their ministries and beliefs in a spirit of humility and open-mindedness. The goal isn't to convert each other but to understand and appreciate each other's traditions and strengths. For instance, the National Council of Churches of Singapore (NCCS) provides a platform for such dialogue.

• Shared Prayer and Worship: Joint prayer meetings and ecumenical services can powerfully demonstrate unity. While different denominations have unique liturgical styles, coming together to pray and worship highlights their shared belief in Christ. This can be as simple as a combined Good Friday or Easter service.

• Identify Common Ground: It's important to recognize and celebrate the core beliefs they all share, such as the authority of the Bible, the divinity of Jesus Christ, and the call to love their neighbor. Focusing on these commonalities creates a solid basis for collaboration.

📣 Evangelism Ministry

When it comes to evangelism, inter-denominational efforts can be very impactful, especially for large-scale events or targeted outreach.

• Large-Scale Events: Churches can pool their resources for major evangelistic events, like city-wide rallies or conferences. The Celebration of Hope 2019 is an excellent example of this, where various denominations in Singapore came together to proclaim the gospel. Such events allow for a wider reach and demonstrate a powerful, united Christian witness.

• Targeted Outreach: Denominations can cooperate on specific outreach efforts to particular demographics. For example, some churches may have expertise in ministry to foreign workers, while others excel in youth outreach. By sharing resources and volunteers, they can more effectively minister to these specific groups.

• Resource Sharing: Churches can co-develop and share evangelism resources like follow-up materials, training programs, or digital content. This prevents duplication of effort and allows each denomination to contribute its unique strengths. For example, a Presbyterian church could offer its strong theological training, while a Methodist church could provide its expertise in social outreach.

⛑️ Social Work

Social work is a natural area for cooperation because it focuses on practical, tangible help for the community, transcending theological differences.

• Community Service Projects: Churches can collaborate on projects that meet local needs, such as organizing food drives, running soup kitchens, or providing free tuition for underprivileged students. The Methodist Welfare Services (MWS) in Singapore, for example, is a large-scale organization that partners with churches and other community stakeholders to serve the disadvantaged.

• Volunteer and Resource Pooling: Instead of each church running its own small-scale program, they can combine volunteers, funds, and facilities to create a larger, more sustainable social service. This could involve jointly operating a community center or a care facility for the elderly.

• Advocacy and Public Voice: When churches from different backgrounds unite, they can collectively advocate for social justice issues. By speaking with a single, unified voice, they can have a greater impact on public policy and societal attitudes.

🎓 Disciple-Making

While disciple-making is often a deeply personal and church-specific process, cooperation is possible in the educational and resource development aspects.

• Joint Educational Initiatives: Churches can collaborate on training and leadership development programs. This can include running combined theological courses, seminars on specific topics like Christian counseling, or leadership retreats. Singapore Bible College (SBC) is a key inter-denominational seminary in Singapore that serves this purpose by training leaders from various churches, including Anglican and Methodist.

• Mentorship and Coaching: Experienced leaders from one denomination can mentor younger leaders from another. This cross-pollination of ideas and experiences can enrich the faith of all involved and foster a broader understanding of the Christian tradition.

• Resource Development: Denominations can work together to create shared discipleship resources, such as Bible study guides or digital content, that are foundational and theologically non-divisive. They can also share best practices for different disciple-making models, like small groups or one-on-one mentoring, adapting what works best for their local context.