"There is none righteous, no, not one" (Romans 3:10)

The Meaning of "No One Righteous"

When Paul makes this statement, he is defining the universal human condition from God's perspective. It does not mean that every person is equally evil or incapable of good deeds; rather, it means:

1. Failure to Meet a Perfect Standard: No human being has ever perfectly and completely obeyed God's holy Law (the Torah), either written on stone or "written in the heart." All have sinned and fallen short of God's glory (Romans 3:23).

2. Inability to Achieve Righteousness by Effort: The statement demolishes the idea that a person can become justified (made righteous in God's eyes) through their own effort, merit, or performance. No amount of religious work, moral living, or ritual observance can erase the stain of past sin or ensure perfect future obedience.

Righteousness and Reading the KJV

The belief that reading the King James Version (KJV) only makes a person righteous is incorrect because it fundamentally misunderstands the source of righteousness.

• A Translation is a Tool: The KJV is a tool—a highly respected English translation of the Scriptures—used to learn about God and His plan. It is a means to an end, not the end itself.

• Righteousness is Spiritual: To believe that using a specific book or translation makes you righteous is to treat it as a religious work. This directly contradicts Paul's message that righteousness comes through faith, not through works or the Law (Romans 3:28).

A person becomes righteous before God through a spiritual transformation and relationship, regardless of which reliable language or translation they use to study the Bible.

The Dead Sea Scrolls (DSS) and Righteousness

The Dead Sea Scrolls, penned primarily by a strict Jewish sect (often identified as the Essenes) around the time of Jesus, show a community intensely focused on righteousness. They teach us that:

• Righteousness is Found in Strict Adherence: The Qumran community believed true righteousness lay in perfect and absolute obedience to the Law, as they uniquely interpreted it. Their intense focus on purity, ritual, and a specific religious calendar was their attempt to be the only truly righteous people of Israel.

• The Inadequacy of Human Effort: Despite their incredible discipline, their writings still reflect the underlying Jewish belief that ultimate righteousness is a gift from God. Their efforts highlight just how high the required standard was—a standard that even their rigorous lifestyle could not perfectly meet.

The DSS, therefore, confirm the spirit of the Law: it demands perfection. This historical context makes Paul's argument even stronger: if even the most devoted legalists failed to attain perfect righteousness, then the method itself (works of the law) is flawed.

The Relationship of the Work of the Law and Jesus Christ

Paul's core theological argument hinges on defining the distinct but related roles of the Law and Jesus Christ:

The Work of the Law

The Law (the Torah) was given by God for three main purposes:

1. To Define Sin: The primary function is to show humanity what sin is and to make people aware of their own unrighteousness. "The law was our tutor to bring us to Christ" (Galatians 3:24).

2. To Condemn/Guide: The Law acts as a mirror, reflecting our spiritual failure. It shows what a righteous life looks like and thus condemns us for failing to live it.

3. It Cannot Give Life: Paul asserts that the Law is holy, just, and good (Romans 7:12), but it is incapable of giving life or making a person righteous, because it merely demands perfection without providing the power to achieve it.

The Work of Jesus Christ

Christ accomplished what the Law could only demand:

1. Perfect Obedience: Jesus lived the perfectly righteous life that the Law required but which no human could achieve.

2. Atoning Sacrifice: He died as a substitute, taking the condemnation (the just penalty) for human sin that the Law demanded.

3. The End of the Law's Reign: Christ is the "end of the law for righteousness" (Romans 10:4). This means He fulfills its purpose, making a new way of becoming righteous available.

The Relationship: The Law points to the need for salvation; Christ provides the salvation. The Law reveals sin; Christ redeems the sinner.

How Someone Can Become Righteous Before God

Paul defines this process using the term Justification, which means being declared righteous or accounted just in God's sight. This is achieved through the spiritual dynamic of faith:

1. Faith in Christ: A person must acknowledge their own sinfulness (as revealed by the Law) and place their complete trust in Jesus Christ—specifically in His atoning death and resurrection—as the only means of salvation.

2. Imputed Righteousness: At the moment of faith, God performs a divine exchange: He imputes (credits or transfers) Christ's perfect righteousness to the believer's account and removes the penalty of their sin.

3. A Gift, Not a Wage: This righteousness is a gift of God's grace, received through faith, and it is entirely apart from any human work (Romans 3:28). This is why Paul's initial statement ("There is none righteous") is so critical—it forces people to abandon self-effort and rely solely on Christ.

The righteous standing is thus an external declaration by God, based not on the person's performance, but on the finished work of Jesus Christ.

Do not forbid speaking in tongues

1 Corinthians 14:39, "So, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues."

Word-by-Word Exegesis

“Do not” (μὴ)

Greek: mē (μή)

This is the negative imperative particle, used to prohibit an action.

The nuance here is “do not continue to” or “make sure you never” forbid.

Paul is not just advising but giving an apostolic command.

“Forbid” (κωλύετε)

Greek: kōluete (κωλύετε) – from kōluō (to hinder, prevent, restrain).

Verb is present active imperative – “keep on forbidding” is the sense.

Paul tells them explicitly: don’t engage in the practice of shutting down tongues.

This implies some in Corinth might have been tempted to over-correct abuses of tongues by banning them outright.

“To speak” (λαλεῖν)

Greek: lalein (λαλεῖν) – “to speak, talk, utter sounds.”

In Pauline usage, lalein often carries the sense of making vocal expression, not necessarily structured discourse.

In the context of tongues, it refers to the audible act of speaking in a language given by the Spirit.

Important: it’s not “to babble” but “to express vocally.”

“In tongues” (γλώσσαις)

Greek: glōssais (γλώσσαις) – plural dative of glōssa (“tongue, language”).

Can mean:

The physical organ (tongue).

A known or unknown language.

In 1 Corinthians, the plural form strongly points to languages (real or Spirit-given speech forms).

By Paul’s consistent usage, “tongues” refers to Spirit-inspired utterances, distinct from ordinary human languages but still communicative when interpreted (see 1 Cor 14:2, 13, 27).

Theological & Contextual Implications

Balance with Prophecy:

The verse is part of Paul’s conclusion in 1 Cor 14, where he elevates prophecy for edification of the church.

Yet, he insists tongues should not be forbidden; they have a legitimate place, especially with interpretation.

Correcting Abuse vs. Suppression:

In Corinth, tongues were overused in chaotic worship gatherings.

Paul regulates (14:27–28: only a few, in turn, with interpretation), but never abolishes.

Modern Implication:

The verse undercuts both extremes:

Abuse (chaotic, unedifying tongue-speaking).

Rejection (forbidding altogether).

Paul sets a balanced theology of charismata (spiritual gifts).

“Do not” → Absolute prohibition against prohibition itself.

“Forbid” → Blocking, preventing, restricting.

“To speak” → Vocal utterance, Spirit-led speaking.

“In tongues” → Spirit-inspired languages, plural, part of the gifts of the Spirit.

The statement "do not forbid to speak in tongue" is a direct reference to a command from the New Testament. The apostle Paul gave this instruction to the church in Corinth, and the full context of his teaching provides important details for understanding its meaning. 

Context for speaking in tongues

To understand Paul's command, it is crucial to consider the broader context of 1 Corinthians 14, where he outlines rules for using spiritual gifts during church gatherings. 

The proper use of spiritual gifts

The purpose of spiritual gifts is to edify, or build up, the church. Paul makes a clear distinction between the gift of prophecy and the gift of speaking in tongues. 

Prophecy: This is preferred for public worship because it is a message spoken in a language everyone understands. It directly strengthens, encourages, and comforts the entire congregation.

Tongues: Speaking in tongues is a form of prayer spoken to God in a language unknown to the speaker. While it edifies the individual, it does not build up the wider church congregation unless it is interpreted. 

The importance of interpretation

Because of the need for mutual edification in a church setting, Paul gave strict guidelines for how the gift of tongues should be used in public. 

No more than two or three people should speak in tongues during a service, and they must speak one at a time.

An interpreter must be present to translate the message so that the whole church can be edified.

If no one is available to interpret, the person speaking in tongues should remain silent in the public meeting and speak only to themselves and to God. 

Paul's overarching message

Paul's instruction "do not forbid to speak in tongues" is not an unconditional command to permit it at any time or in any manner. His teaching is a balancing act between appreciating the legitimate spiritual gift and preventing its misuse and abuse. 

His full message can be summarized as:

Prioritize intelligibility: Value prophecy over uninterpreted tongues in corporate worship because it builds up the entire body of believers.

Maintain order: The use of all spiritual gifts should be orderly and decent to avoid chaos and confusion in the church.

Do not quench the Spirit: Do not forbid or prohibit the gift of tongues entirely, as it is a valid work of the Holy Spirit. Instead, use it according to the guidelines he provided. 

1 Corinthians 14:2 "For anyone who speaks in a tongue does not speak to people but to God. Indeed, no one understands them; they utter mysteries by the Spirit."

The Doctrine of Verbal Plenary Preservation and the Alexandrian Text

Introduction

The doctrine of Verbal Plenary Preservation (VPP) asserts that the God who inspired the Scriptures in every word also preserved them throughout history, ensuring His people continual access to His uncorrupted Word. While some defenders of VPP identify the Byzantine text-form or the Textus Receptus as the locus of that preservation, the textual evidence suggests that the Alexandrian text tradition, reflected in modern critical editions of the New Testament, better fulfills this theological conviction. This essay argues that the Alexandrian text aligns more closely with VPP because it (1) represents the earliest textual witnesses, (2) exhibits greater scribal fidelity, (3) enjoys geographical and historical diversity, and (4) has been providentially recognized in the Critical Text through modern textual scholarship.

Early Attestation of the Alexandrian Tradition

The Alexandrian manuscripts are the earliest surviving complete witnesses to the New Testament. Codex Sinaiticus (ℵ, fourth century) and Codex Vaticanus (B, fourth century) contain nearly the entire Bible and are considered by textual critics to be among the most reliable witnesses.¹ In contrast, the Byzantine text-form does not appear consistently until the ninth century and becomes dominant only in the medieval period.² If preservation requires historical continuity, the Alexandrian manuscripts demonstrate divine preservation far better than the Byzantine tradition.

Transmission Quality and Scribal Conservatism

The Alexandrian tradition is characterized by shorter, more difficult readings, which scholars regard as more authentic, since scribes more often expanded or smoothed texts than abbreviated them.³ For instance, the longer ending of Mark (16:9–20) and the pericope adulterae (John 7:53–8:11) are absent from the earliest Alexandrian witnesses but appear in later Byzantine manuscripts. This indicates later interpolation for liturgical or doctrinal purposes. Daniel Wallace observes that “scribes tended to harmonize and expand the text” in Byzantine manuscripts, whereas Alexandrian witnesses preserve the harder and earlier form.⁴ Thus, if VPP means the preservation of God’s inspired words as originally written, the Alexandrian tradition is more consistent with that aim.

Geographical and Historical Diversity

The Alexandrian text is not confined to Egypt. Its readings appear in early versions (Coptic, Old Latin, Syriac) and in patristic citations across the Christian world. Origen (third century) and Clement of Alexandria (second–third century) frequently cite readings aligned with the Alexandrian text-form.⁵ This demonstrates that the Alexandrian tradition was widely recognized and preserved long before the Byzantine form achieved dominance in Constantinople. The Byzantine text, while numerically dominant in later manuscripts, reflects a more localized and standardized tradition rather than widespread early preservation.⁶

Providential Preservation in the Critical Text

The modern Critical Text (Nestle-Aland 28th edition; UBS5) is the fruit of comparing thousands of manuscripts, versions, and patristic citations. This process illustrates divine providence: God preserved His Word across a multiplicity of witnesses and guided the church to recover it. Michael Kruger argues that textual variation is not evidence against preservation but “the very means God has used to preserve the text across time and space.”⁷ Thus, preservation does not require a single “perfect” manuscript line but the recognition that God ensured His words were never lost and could be faithfully reconstructed.

Misconceptions About Majority Equals Preservation

Byzantine-priority advocates often equate preservation with majority witness. Yet numerical superiority is not the same as divine preservation. Bruce Metzger emphasizes that “the age of manuscripts is more important than their number.”⁸ Furthermore, in biblical history God has often preserved truth through a faithful remnant rather than a popular majority (cf. 1 Kings 19:18). Likewise, the Alexandrian tradition—though a minority in numbers—carries greater weight due to its antiquity, fidelity, and wide attestation. Preservation should therefore be understood as accurate preservation, not merely popular preservation.

Conclusion

If Verbal Plenary Preservation is true, the Alexandrian tradition offers the clearest evidence of God’s providential preservation of the inspired text of Scripture. Its early and widespread attestation, conservative transmission, and recovery in the modern Critical Text (NA28/UBS5) demonstrate God’s ongoing care for His Word. By contrast, the Byzantine tradition reflects later scribal tendencies and lacks grounding in the earliest centuries of the church. Thus, the Bible has indeed been preserved—not exclusively in the Byzantine tradition, but most reliably in the Alexandrian tradition as reflected in the Critical Text.

Notes

1. Kurt Aland and Barbara Aland, The Text of the New Testament (Grand Rapids: Eerdmans, 1995), 107–12.

2. Bruce M. Metzger and Bart D. Ehrman, The Text of the New Testament: Its Transmission, Corruption, and Restoration, 4th ed. (Oxford: Oxford University Press, 2005), 279–82.

3. Metzger, A Textual Commentary on the Greek New Testament, 2nd ed. (Stuttgart: Deutsche Bibelgesellschaft, 1994), xxxiv–xxxvi.

4. Daniel B. Wallace, Revisiting the Corruption of the New Testament (Grand Rapids: Kregel Academic, 2011), 44–46.

5. Eldon J. Epp and Gordon D. Fee, Studies in the Theory and Method of New Testament Textual Criticism (Grand Rapids: Eerdmans, 1993), 85–87.

6. Edgar Krentz, The Historical-Critical Method (Philadelphia: Fortress Press, 1975), 62–64.

7. Michael J. Kruger, Canon Revisited: Establishing the Origins and Authority of the New Testament Books (Wheaton: Crossway, 2012), 204–7.

8. Metzger and Ehrman, The Text of the New Testament, 276.

Second letter to Jet fry Cool

 Hi,

1. Accepting One Another in Christ

The New Testament repeatedly reminds us that believers are one body in Christ, though we differ in background, understanding, and maturity:

• Romans 14:1, 4 – “Accept the one whose faith is weak, without quarreling over disputable matters… Who are you to judge someone else’s servant?”

• 1 Corinthians 12:12–13 – “Just as a body, though one, has many parts… so it is with Christ. For we were all baptized by one Spirit so as to form one body.”

• Ephesians 4:3–6 – “Make every effort to keep the unity of the Spirit through the bond of peace… one body and one Spirit… one Lord, one faith, one baptism.”

So, unity is not built on total agreement about textual traditions or Bible translations, but on Christ Himself.

2. Quarreling About Words

Paul specifically warned against endless debates about words and genealogies:

• 2 Timothy 2:14 – “Warn them before God against quarreling about words; it is of no value, and only ruins those who listen.”

• Titus 3:9 – “Avoid foolish controversies… and quarrels about the law, because these are unprofitable and useless.”

Arguing whether God preserved His Word in the Byzantine text, the Alexandrian text, or across all manuscripts can easily become fruitless if it shifts our focus away from Christ and His mission.

3. Preservation of Scripture

Christians differ in how they explain preservation, but the key point is this: God has preserved His Word faithfully, so that His people may hear, believe, and obey.

• Psalm 119:89 – “Forever, O Lord, your word is firmly fixed in the heavens.”

• Isaiah 40:8 – “The grass withers, the flower fades, but the word of our God will stand forever.”

• Matthew 24:35 – “Heaven and earth will pass away, but my words will never pass away.”

Whether we emphasize a single textual tradition (Byzantine, Alexandrian, etc.) or the whole manuscript tradition, the promise is the same: God did not allow His Word to be lost.

4. Are We Above the Bible or Under It?

We are under the authority of Scripture, never above it.

• 2 Timothy 3:16–17 – “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped.”

• James 1:22 – “Do not merely listen to the word, and so deceive yourselves. Do what it says.”

No translation or manuscript tradition gives us the right to exalt ourselves as judges over the Word of God. Instead, Scripture judges us.

5. Is Scripture Only the KJV?

The KJV is a beautiful and historically important translation, but the Bible is not bound to one translation. God’s Word transcends language.

• At Pentecost, the Spirit gave the Word in many tongues (Acts 2:6–11), showing that God desires His truth in every language.

• The early church read Scripture in Greek, Hebrew, Aramaic, and later Latin, Coptic, Syriac, etc.

• The KJV itself is a translation, and its own translators wrote in 1611: “We never thought from the beginning, that we should need to make a new Translation, nor yet to make of a bad one a good one... but to make a good one better, or out of many good ones, one principal good one.”

So, the KJV is a faithful witness to Scripture, but it is not the only one. God’s Word stands in every faithful translation that conveys the meaning of the original inspired texts.

6. What Should We Do to Become One in Christ?

• Focus on Christ, not controversies (Hebrews 12:2).

• Build up one another rather than tear down (Romans 14:19).

• Submit to the authority of Scripture together, regardless of translation, as God’s living Word (Hebrews 4:12).

• Walk in love (John 13:34–35), for love is the true mark of Christ’s disciples.

In short:

• We are under the Bible, not above it.

• The Bible is not bound to one translation.

• God has preserved His Word faithfully.

• Endless quarrels about textual traditions divide, but Christ unites.

First Letter to Jet fly Cool

Creeds, doctrinal statements, and denominational traditions may serve a purpose, but they are never the final authority for the church. Councils, creeds, and human opinions must always be weighed against the infallible Word of God. The Bible itself—not a single translation, not the traditions of men, and not the personal preferences of a self-appointed teacher—is the sole, sufficient, and ultimate rule of faith and practice for all Christians. Scripture must be interpreted in its proper context, and Scripture alone explains Scripture.

Therefore, it is a grave error when men elevate the King James Version alone as if it were the only true Bible, condemning and cursing those who read the NIV, ESV, or other faithful translations of God's Word. Such teaching is not born of humility before Scripture, but of arrogance that places a human tradition above God's Word itself. To insist that the church must bow to one English translation above others is to repeat the very error of those who once exalted church creeds or councils above Scripture.

God's Word was not chained to the 17th-century English tongue. His truth is living, active, and faithfully communicated across languages and generations. The Spirit of God speaks through His Word wherever it is faithfully translated and preached. To divide the body of Christ, to judge and curse believers who read the Bible in other trustworthy translations, is to do the work of Satan, not the work of Christ.

The church must reject such false teaching. Our unity is not found in clinging to one translation, but in clinging to the Lord Jesus Christ revealed in all of Scripture. Let every man be humbled: the Bible—whether in KJV, NIV, or ESV—stands above us all. We do not stand above it.

Statement of Faith of Bible-Presbyterian Church

Statement of Faith

Our Identity

We are a Reformed evangelical church joyfully rooted in the historic Christian faith and passionately engaged in the mission of God. We affirm the authority of Scripture, the centrality of the gospel of Jesus Christ, and the supremacy of God’s glory in all things.

We reject Christian liberalism, modernism, and all cults or false teachings that deny the true gospel. At the same time, we embrace the ongoing work of the Holy Spirit, including the proper exercise of spiritual gifts such as speaking in tongues, always tested by and subject to God’s Word. We welcome vibrant, modern expressions of worship and praise that exalt Christ in spirit and truth.

Our Core Beliefs

1. The Triune God

We believe in one God, eternally existing in three persons: Father, Son, and Holy Spirit—equal in essence, power, and glory, yet distinct in role and work.

2. Scripture

We believe the Old and New Testament Scriptures are fully inspired by God, without error, and the final authority for faith and life. Faithful translations such as the NIV, ESV, and CUV are useful for study, teaching, and devotion.

3. Humanity and Sin

We believe all people are created in the image of God with dignity and worth, yet through Adam’s sin have fallen into guilt, corruption, and separation from God. Without God’s grace, all are unable to save themselves.

4. Jesus Christ

We believe Jesus Christ, fully God and fully man, is the only Savior of the world. He lived a perfect life, died a substitutionary death on the cross, rose bodily from the grave, and ascended to heaven where He reigns and intercedes for His people.

5. Salvation

We believe salvation is by grace alone, through faith alone, in Christ alone. The Holy Spirit regenerates, draws, and sanctifies believers, producing new life and perseverance in holiness.

6. The Holy Spirit

We believe the Holy Spirit indwells all believers, empowering them for godly living, witness, and service. We affirm the continuation of spiritual gifts, including tongues and prophecy, when exercised in order and submission to Scripture for the building up of the church.

7. The Church

We believe the universal church is the body of Christ, made up of all true believers. The local church is a visible expression of that body, gathered for worship, teaching, fellowship, prayer, and mission. We maintain fellowship with faithful churches that preach the gospel and exalt the name of Jesus Christ.

8. Worship and Ordinances

We believe worship is to be offered to God in spirit and truth. We embrace both reverent traditions and modern forms of praise that magnify Christ. Christ instituted two ordinances: baptism and the Lord’s Supper, which we practice in obedience to His command.

9. Christian Living

We believe followers of Christ are called to holiness, love, and service in every area of life. We permit moderate and responsible enjoyment of God’s good gifts, including alcohol, while rejecting drunkenness and excess.

10. The Last Things

We believe in the personal, visible, and glorious return of Jesus Christ to judge the living and the dead. The redeemed will enjoy eternal life in God’s presence, while the unrepentant will face eternal separation and judgment.

Our Mission

Our mission is to glorify God by faithfully preaching His Word, making disciples of all nations, equipping believers, and proclaiming the gospel of Jesus Christ in the power of the Holy Spirit. We seek unity with other faithful evangelical churches and joyfully labor together to uphold the name of Jesus Christ.

 

Reformed False Teachers

Beloved in Christ,

The Word of God reminds us with sobering clarity that not every voice claiming to speak for Him is trustworthy. In 2 Peter 2:1–3, we are warned of false teachers who creep in unnoticed, introducing destructive heresies and even denying the Lord who bought them. Jesus Himself told us in Matthew 7:15 to “Beware of false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves.” These warnings are not meant to stir fear, but to keep us awake and discerning in our walk of faith.

The danger of false teaching is real because it often comes clothed in familiarity, charm, or partial truth. Jude 1:3–4 speaks of those who pervert the grace of God for selfish purposes, while 1 Timothy 4:1–2 reminds us that in later times some will depart from the faith, following deceitful spirits. This is why we must anchor ourselves in God’s Word, test every spirit against Scripture, and remain steadfast in prayer and fellowship.

I encourage you to hold fast to the truth once delivered to the saints. Do not be swayed by teachings that appeal to the flesh or promise easy paths apart from the cross. Instead, let us cling to Christ, who is the Way, the Truth, and the Life. The Holy Spirit will guide us into all truth if we remain humble and obedient.

Let us be a people who not only recognize what is false, but who shine all the brighter with the light of God’s truth. May our lives bear the fruit of genuine faith—love, humility, and holiness—so that the world sees Christ in us, not confusion.

Stay watchful, stay rooted, and above all, stay close to Jesus.

Grace and peace to you all.

Acts 6:4 – The leader’s first duty

Perfect Bible? Verbal Plenary Preservation? Perfect Textus Receptus?

 

1. Acts 6:4 – The leader’s first duty

Acts 6:4 records the apostles’ words:

“But we will devote ourselves to prayer and to the ministry of the word.”

The priority of church leaders is prayer and the ministry of the Word (teaching, preaching, shepherding through Scripture). That means their main role is spiritual devotion and feeding the flock, not administration, arguments, or controversies.

2. Should a leader quarrel over Bible versions and manuscripts?

No. Paul actually warns against “quarreling about words” (2 Tim. 2:14) because it is unprofitable and ruins hearers. Leaders are called to handle Scripture faithfully and accurately (2 Tim. 2:15), but not to waste their energy on endless disputes over manuscripts or translations. The focus is Christ and the gospel.

3. Paul and his parchments (2 Tim. 4:13)

When Paul was in prison, he wrote:

“When you come, bring the cloak that I left with Carpus at Troas, also the books, and above all the parchments.”

These likely included personal notes, Scripture scrolls, or blank materials for writing. Notice:

• He missed the Word of God and useful writings.

• He wanted them for encouragement, study, and ministry, not to engage in textual fights.

4. Did Paul argue for a “perfect Old Testament manuscript”?

No. Nowhere does Paul (or Jesus, for that matter) insist on a single flawless manuscript. Instead, they freely quoted from:

• The Hebrew text (Masoretic tradition’s precursor)

• The Greek Septuagint (LXX) — even when it differs slightly from the Hebrew.

Paul’s confidence was not in a “perfect manuscript” but in the faithfulness of God’s Word preserved through many manuscripts.

5. Were there variants in Old Testament manuscripts in Paul’s time?

Yes. We know from the Dead Sea Scrolls (1st century BC–AD 1st century) that there were different textual traditions:

• Some closer to the later Masoretic Text.

• Some closer to the Greek Septuagint.

• Some even closer to the Samaritan Pentateuch.

So Paul lived in a time when textual variation was normal, yet he and the other apostles quoted Scripture confidently, without panic.

6. Why wasn’t Paul fighting for a “perfect Old Testament”?

Because his mission was not to defend a manuscript tradition but to proclaim Christ crucified and risen.

• He believed “All Scripture is breathed out by God” (2 Tim. 3:16), even though copies varied.

• His focus was the message, not manuscript uniformity.

• God’s Word is living and active (Heb. 4:12), not bound to a flawless manuscript tradition.

Summary:

• Acts 6:4 shows that a leader’s first duty is prayer and ministry of the Word, not quarreling over manuscripts.

• Paul loved Scripture and wanted his parchments, but he didn’t argue for a “perfect copy.”

• Variants existed in Paul’s day, but he trusted God’s Word as a whole and preached Christ.

• Leaders today should follow his example: feed the flock, not fight over paper.

Perfect Bible, Verbal Plenary Preservation, Perfect Textus Receptus = Evil trinity from the Far Eastern Bible College (FEBC). The false teachers said, "We can disagree and quarrel about these things, so why bother living in peace?"

What is the Gospel ?

1. Definition of the Gospel (Romans 1:2–6)

Paul writes:

“…which he promised beforehand through his prophets in the holy Scriptures, concerning his Son, who was descended from David according to the flesh and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord, through whom we have received grace and apostleship to bring about the obedience of faith among all the nations for the sake of his name, including you who are called to belong to Jesus Christ.” (Rom. 1:2–6, ESV)

From this, the gospel can be defined as:

Rooted in God’s promises: It was foretold “through the prophets in the holy Scriptures” (continuity with Israel’s story).

Concerning God’s Son: The gospel is not primarily an idea or ethic but the proclamation about a person—Jesus Christ.

Davidic Messiahship: Jesus fulfills Israel’s hope as the promised king (v.3).

Exaltation through resurrection: His resurrection marks him as “Son of God in power” (v.4).

Universal scope: The gospel is not limited to Israel—it calls forth the “obedience of faith among all nations” (v.5).

Relational call: Believers are “called to belong to Jesus Christ” (v.6).

The gospel is the promised good news of God, fulfilled in Jesus Christ, the Son of God and Davidic Messiah, whose resurrection revealed his lordship in power, and through whom God calls all nations into the obedience of faith for his name’s sake.

2. Paul’s Christology in Romans 1:2–6

Paul’s christology here is both high (divine) and low (human):

Humanity: Jesus is truly human, a descendant of David “according to the flesh.”

Divinity: He is God’s Son, designated in power by the Spirit through the resurrection.

Resurrection as decisive event: The resurrection doesn’t make Jesus the Son of God (he already was) but reveals and declares him as such in power. It is the eschatological turning point where his lordship becomes manifest.

Titles of sovereignty: “Jesus Christ our Lord” unites messianic expectation (“Christ”) with divine authority (“Lord”).

Missionary scope: Christ’s identity is tied to God’s global plan of salvation—he is Lord not just for Israel but for all nations.

Paul’s Christology:

Jesus is both fully human (Davidic Messiah) and fully divine (Son of God), whose resurrection unveils his identity as the powerful, exalted Lord. His person and work form the very heart of the gospel, and his lordship commissions Paul’s mission to bring all nations into faithful allegiance.