What a shame

True Life BPC and Life BPC are two churches,

Both are twin brothers in Christ.

Believing in the same Lord, Jesus Christ.

Using the same KJV Bible,

Using the same premises,

Having the same roots in the Bible Presbyterian legacy,

Both call themselves "Reformed Churches".

Using the same languages, mainly English and Mandarin...

One nationality, mainly Chinese Singaporean.

Even after given all these criteria and privileges.

Both BPC cannot see eyes to eyes, cannot be united, but hate one another.

Conclusion.

BPC is using KJV Bible all these years, proven one thing, KJV cannot unite believers. Even you have a perfect Bible, that also cannot unite all the BPC! Because some of you are lustful and carnal, do not understand the Gospel truth. All you like to do is quarreling and criticizing others!

What for pleading a perfect Bible? That Bible cannot help you to see your own weaknesses! What good did you see in KJV?

What a shame!

Septuagint

The Septuagint or LXX (from the Latin: septuāgintā literally "seventy"; sometimes called the Greek Old Testament) is the earliest extant Greek translation of the Hebrew scriptures from the original Hebrew.^[1] It is estimated that the first five books of the Old Testament, known as the Torah or Pentateuch, were translated in the mid-3rd century BCE and the remaining texts were translated in the 2nd century BCE.^[2] Considered the primary Greek translation of the Old Testament, it is quoted a number of times in the New Testament,^[3][4]particularly in the Pauline epistles,^[5] by the Apostolic Fathers, and later by the Greek Church Fathers.

Pre-Christian Jews Philo and Josephus considered the Septuagint on equal standing with the Hebrew text.^[14][52] Manuscripts of the Septuagint have been found among the Qumran Scrolls in the Dead Sea, and were thought to have been in use among Jews at the time.

The Early Christian Church used the Greek texts^[54] since Greek was a lingua franca of the Roman Empire at the time, and the language of the Greco-Roman Church (Aramaic was the language of Syriac Christianity).

In 2006 the International Organization for Septuagint and Cognate Studies (IOSCS) - a non-profit, learned society formed to promote international research in and study of the Septuagint and related texts ^[80] - declared February 8 "International Septuagint Day",^[81] a day to promote the discipline on campuses and in communities.^[81] The Organization also publishes the "Journal of Septuagint and Cognate Studies" (JSCS).

https://en.wikipedia.org/wiki/Septuagint

At Jesus' time, Jesus did not reject Septuagint, he did not say it is a corrupt text.

At Paul's time, Paul did not reject Septuagint, he did not say it is a corrupt text.

At 2018, BPC rejects NIV and says it is a corrupt text.

BPC likes to quarrel with people

Life BPC and True Life BPC and BPC like to quarrel with people:

Regarding Bible Version, we can only use KJV, if not, you are not saved. Because KJV is translated from the perfect underlying Greek and Hebrew Texts, the TR. Other Bible Versions are all corrupted.

Regarding Tongue-Speaking, you are demon-possessed, if you speaking in an unknown tongue. Tongue Speaking is ended after the Bible is written.

Regarding demon-possessed, you cannot cast out a demon in Exorcism.

Regarding wine drinking, you cannot drink any wine.

Regarding other denominations, they are not faithful, only BPC is faithfully protecting the truth.

BPC can quarrel with anyone, hate one another, fight one another, rebuke one another, curse one another, sue one another in court...They are quarrelsome. They are blind, they did not see this problem!

BPC: War is Business. Quarrel is another Business.

They like to say "Peace upon you", and then they hide a knife behind their back, and then slaughter you softly and tenderly when they are provoked by you. Are you serious? Jeffrey Khoo and Charles Seet

Isaiah 22:13

Isaiah does not absolutely condemn the use of flesh or the drinking of wine, but he condemns the luxury and wantonness by which men are hardened in such a manner that they obstinately set aside God’s threatenings, and treat as false all that the prophets tell them.

John Calvin and William Pringle, Commentary on the Book of the Prophet Isaiah, vol. 2 (Bellingham, WA: Logos Bible Software, 2010), 125.

Isaiah 25:6

Of liquids purified.1 Some render the Hebrew word שמרים, (shĕmārīm,) dregs, but inaccurately, for it means “old wines,” such as the French call, vins de garde, “wines that have been long kept,” and that are preferable to ordinary wines, especially in an eastern country, where they carry their age better. He calls them liquids which contain no dregs or sediment.

John Calvin and William Pringle, Commentary on the Book of the Prophet Isaiah, vol. 2 (Bellingham, WA: Logos Bible Software, 2010), 196.

Isaiah 56:12

Nor does he merely reprove them for drinking wine and strong drink, which in itself is not sinful, but for that mental drunkenness and brutality by which men haughtily and insolently despise the word of God. In other passages drunkenness and the abuse of wine are condemned; but here the Prophet exclaims against the madness and insolence with which pastors exalted themselves against God, and trampled under foot all threatenings, warnings, reproofs, and, in short, all religion. Yet there can be no doubt that he reproves the gross and shameful wickedness of burying reflection, as if on purpose, by excess of wine and feasting, that no shame or fear, no reverence for God or men, might disturb their repose; as ungodly persons do all they can to stupify themselves by unlawful pleasures, that they may more daringly, and with less reserve, abandon themselves to wickedness.

John Calvin and William Pringle, Commentary on the Book of the Prophet Isaiah, vol. 4 (Bellingham, WA: Logos Bible Software, 2010), 191.

Isaiah 24:9

9. They shall not drink wine with a song. To drink wine is not in itself evil, because God has appointed it for the use of man; but here the Prophet describes the banquets of drunkards, which were full of licentiousness, songs, and insolence.

John Calvin and William Pringle, Commentary on the Book of the Prophet Isaiah, vol. 2 (Bellingham, WA: Logos Bible Software, 2010), 172.

1 Timothy 3:8

The prohibition against indulging “in much wine” forbids the love of alcohol. The requirements resemble the demand of 3:3 for the overseer. Total abstinence today from alcohol would guard the deacon from the clutches of intoxicants. It would provide a credible witness to a society that needs help in combating alcoholism.

Thomas D. Lea and Hayne P. Griffin, 1, 2 Timothy, Titus, vol. 34, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 116.

1 Timothy 5:23

5:23 One of the problems of the false teachers involved the practice of asceticism concerning foods (4:3). Perhaps Timothy had been influenced by this practice, and Paul now advised him about it. Paul gave fatherly directives to Timothy in urging him to take some wine to help his digestion. Contaminated water may have aggravated Timothy’s problems, and both Jews and Greeks had used wine for medicinal purposes. Paul did not intend to lead Timothy into slavery to alcohol. His advice resembles the directive, “Take a tonic for your stomach.”

Thomas D. Lea and Hayne P. Griffin, 1, 2 Timothy, Titus, vol. 34, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 158.

Numbers 28:3–8

28:3–8 Each morning after daybreak and each evening before sunset, a one-year-old lamb was prepared and sacrificed along with one-tenth ephah (about two liters) of finely ground flour and one-fourth hin (about one liter) of olive oil. This offering was one of those originally decreed on Mount Sinai (Exod 20:24; 29:38–43) for the purpose of consecration of the Tent of Meeting and the community that met God there. The more detailed cereal offerings of Num 15:1–21, which have the future life in the land in view, are presumed in this section. The addition of one-fourth hin of strong drink (šēkār, “beer, strong fermented or distilled drink,” or more specifically yayin, “wine” in Exod 29:40) completes the collection of agricultural products that combined to produce a savory smell when consumed by fire. Šēkār derives from the Akkadian šikāru, the common word in Mesopotamia for prominent barley beer. Recently, however, Stager has suggested that šēkār may have actually been a kind of brewed and distilled grape beverage made from a variety of vineyard products.24 Wine and other fermented liquids were considered special gifts from God (or the gods) in the ancient Near East and thus were to be reciprocated in kind as part of the array of sacrifices.25

R. Dennis Cole, Numbers, vol. 3B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2000), 473.

Luke 23:36

They offered him wine vinegar. This act is mentioned in all four Gospels (Mark 15:36; Matt 27:48; John 19:29–30). “Wine vinegar” was the ordinary wine drunk by soldiers.

Robert H. Stein, Luke, vol. 24, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 590.

Matthew 9:16–17

 Nor can wine that has not yet fermented—bubbling, expanding, and emitting gas—be put into old, brittle containers, or they will explode. One needs new containers that are more flexible.

Craig Blomberg, Matthew, vol. 22, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 158–159.