SECTION ONE
The Pure Cambridge Edition of the King James Bible has existed a long time, for many decades, and is therefore very fitting to be considered as a genuine and standard representation of the King James Bible.
This week in his lesson on the history of the King James Bible text, Bryan Ross continued ignoring the actual history of the Pure Cambridge Edition, but rather just concentrated his study on my beliefs. He obviously has very different views in relation to Pentecostalism, so I think that’s a lot of the reason why he is pushing so far into this area.
Remember, that I am clear that I have beliefs, and upfront about them. Remember also that the King James Bible is in the hands of the Body of Christ, so this is not my property. And also the Pure Cambridge Edition existed for a long time before I was ever born, so again, it is commendable as a standard, even if Ross has real problems with my Pentecostal beliefs. (One Pentecostal can have issues with other Pentecostals because there’s a variety of them!)
I have brought up a variety of reasons for the King James Bible and the Pure Cambridge Edition which I have made from my perspective of history, doctrine, etc. These are to make sure there is consistency from my view, but there’s specific points that I’ve made which are like facts but not that I major on.
While I believe that Pentecostalism is correct, my point is for people to have the King James Bible, and that’s the emphasis I’ve taken, which is evident in everything I’ve written. However, for obvious reasons Bryan Ross has concentrated on those areas, and it seems in some ways trying to make out things too far.
Now, since the Scripture is the basis for doctrine, from my point of view, I would want to see how the Scripture would relate to it, and specifically, being Pentecostal, I’d want to make sure that proper Pentecostal doctrines match the King James Bible.
To be clear, if the Bible itself is the basis of doctrine, and the PCE an “instance” of the Bible, then it has not been Pentecostal doctrine that made me select the PCE. If, in any way, Ross tries to say this, he would be completely wrong. I am actually arguing that if we start from the KJB, and a proper presentation of it, that we should align our doctrine to it. I have sought to understand right doctrine from a right presentation of Scripture.
The problem for Bryan Ross is that I don’t think is starting from the KJB as the actual foundation to his doctrine. I suspect in some areas he is misinterpreting Scripture by applying certain beliefs onto Scripture, but I don’t want to talk about that, because that’s something that can be argued in general for a lot of Christians. Instead, I want to ask whether or not Bryan Ross is actually appealing ultimately to the KJB as its own authority as the basis of his doctrines, or whether he is really going to the original languages as his ultimate appeal. (That’s also an issue with his grammatical-historical interpretative method.)
So, it is only since the PCE that I have sought this idea of saying that pure doctrines are going to be built on having the pure word in practice. I did not arbitrarily select the PCE because it somehow was going to give me a biased outcome, I look to it on the basis of Providence, etc. The outcome is whether or not the Body of Christ can come to the KJB and to the PCE, and that we all build our doctrine on the same thing. I’m saying it is the work of God, if we judge doctrine by the PCE, we will see whether Pentecostalism, Trinitarianism, etc. is right. I think they are, but I think the issue now will be upon accepting the PCE as the basis, whether people will keep to the grammatical-historical interpretation method that is not even KJB-centric, or whether we actually have an English-scripture-exclusivity in our doctrine, and then interpret with one mind to have a unified body of Christ with correct doctrine.
My “real” belief is not merely about the PCE, but is about this verse:
“Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;” (Eph. 4:13, 14).
Logically, if Christians have the same set of words, and interpret by the true Holy Ghost, then we will come to the unified Body of Christ.
I believe in moving towards that. And with ancillary doctrines being Wesley’s and Finney’s Christian Perfection, and Word of Faith’s controversial doctrine about being sons of God, then just how far could things go before the rapture?
It is a faith position because sight says, “people are squabbling about whether there even is a correct edition of the KJB” let alone the millions of other squabbles that a person might regard. I know what I am saying may seem very extreme now but I think it is a good extreme for us all: basically we have to ignore everything and believe Ephesians 4:13, 14.
“Who is blind, but my servant? or deaf, as my messenger that I sent? who is blind as he that is perfect, and blind as the Lord’s servant? Seeing many things, but thou observest not; opening the ears, but he heareth not. The Lord is well pleased for his righteousness’ sake; he will magnify the law, and make it honourable.” (Isaiah 42:19–21).
SECTION TWO
In my original longwinded analytical approach on several editorial differences between the Pure Cambridge Edition and other editions, one of the fields of study I suggest is to measure editorial differences on doctrinal bases.
Now, remember, this is long after looking at the 1611 Edition, and at various historical editorial editions, like 1769, and the context, and so on. After all that, then to think about doctrinal implications of editorial differences.
In my draftings of my “Guide to the PCE”, I have an area (which being a draft is still subject to editing) which Bryan Ross quoted. It is where I make some comments about the lower case versus capital form of “Spirit” at Matthew 4:1 and Mark 1:12.
I acknowledge that area needs to be edited for clarity, but Bryan Ross is trying to make something more than what I am meaning.
First, that various older KJBs have the word “spirit” in lower case at Matthew 4:1 and/or Mark 1:12 when the parallel passage in Luke shows it is the Holy Ghost, meaning that we know it should be the “Spirit”.
Second, let me say that this has been perfectly legitimate historically as far as plenty of Christians using Bibles that have had that variation, but only when pressed on very exacting doctrinal grounds could we say that this is inaccurate. I do not think anyone has been seriously or doctrinally led astray because Bibles got it wrong back in the 18th and 19th centuries on this point.
Third, because of the potential to lead people astray, especially in context of the Pure Cambridge Edition being known and established, but in general, then obviously it would start to become problematic in a real sense to reject the “Spirit” capital rendering. Only upon insisting upon rejecting that the Holy Ghost actually is being meant would amount to blasphemy.
Rhetorically, one can ask the question, are you insisting on a lower case “spirit” at Matthew and Mark there to deny the Holy Ghost specifically? If so, such a motivation would lead into error or even blasphemy, surely. That is, as this issue becomes more aware, and people begin to take the printing of the KJB seriously, and editorially people refuse to conform to “Spirit” there, or start to argue and support “spirit” in Matthew and Mark there, then I think they would have to be pushing for something erroneous.
Further, if by accident, based on the historical times of wrong printings in some editions, people concluded that it meant something other than or against the Holy Ghost, I would think this a problem to be avoided by having a standard edition.
After all, both Cambridge in other editions and some Oxford editions themselves have moved to “Spirit” in Matthew and Mark, so obviously there has been a fair bit of agreement on this point. It is therefore not a singular opinion of mine that it is an issue that even other publishers have made the change before I was born!
So it’s pretty clear that Bryan Ross is making too much of the matter, though I can say that I hope to clarify the issue by finishing the draft one day, so as to better express the information, and also so that people like Bryan Ross don’t try to say that I am saying “spirit” historically was a specific blasphemy, when we know that variation has existed in how the word “spirit” or “Spirit” has been capitalised or not.
Bryan Ross is trying to peg me into a “verbatim identicality” corner for his own rhetorical interests, when I clearly have already explained that having the PURE text and translation of 1611 is a separate matter to having pure editing, orthography and printing/typesetting. Ross is unfairly conflating these matters.
So, Ross cannot be trusted to present my Pentecostal views quite fairly as he has a bias against those views, though he did have plenty of quotes from me, if when taken themselves, do indicate my views.
I do believe in a range of views outside of the usual label of “Pentecostal”. I personally can get along with people from a variety of denominations which might be usually “non-Pentecostal”. I think the KJB is for all Christians, and believe that there is a conformity to proper doctrine that would be happening only by God, because with man that would seem impossible.
Finally, I want to make it very clear that everyone who is born again has the Holy Ghost, which is the Spirit of God. I’d like all believers to use the KJB, and specifically, to use the PCE.
Proper Pentecostalism teaches that beyond being born again is the invitation (really the command) that Christians should have a full baptism in the Holy Ghost which does have a specific evidence of speaking in tongues.
And you know, I could use an Oxford Edition to teach that. I could use an Oxford Edition the doctrine of the Trinity, the doctrine of the Pre-Tribulation Rapture, etc. So, I think Bryan Ross’ stretched conclusions need to be brought into check.
SECTION THREE
I want to continue to clarify some things so as to answer Ross’ critiques that have been raised regarding Pentecostal theology, doctrinal reasoning and the PCE.
First, to answer Ross’ claim that my acceptance of the PCE was driven by Pentecostal theology. This is not the case. My initial recognition of the PCE as a standard representation of the King James Bible came by Providential reasoning and historical examination, not from doctrinal presuppositions. The PCE existed for many decades before I was born, and its existence, editorial consistency and alignment with historical printings were primary factors in my evaluation. Sound theology is relevant only after this assessment, as a confirmatory lens, helping to understand how certain editorial readings — like “spirit” or “Spirit” — relate to broader Christian doctrine. Yes, my theology includes Pentecostalism, but it did not dictate my acceptance of the PCE.
Second, regarding doctrine’s role: yes, doctrinal reasoning functions normatively at decisive points, but always after historical, textual and providential analysis. For me personally, Pentecostal theology is a presupposed truth, but my concern is not to impose a theological outcome on the text. In fact, the opposite is the case. I have approached the PCE as dictating doctrine, and in a consequential way explored how the PCE naturally aligns with proper doctrine as a whole. (And, yes, I think there is proper Pentecostal doctrine as part of full proper doctrine.) My approach remains consistent: Providence and textual reality come first, doctrinal observations came second.
Third, about the finality of God’s words being manifested definitively: the authority and correctness of the PCE are both theologically and historically grounded. Theology provides the presuppositional lens of God’s providence, while history and the observable reality of PCE printings available to the early 2000s provide the factual substrate. This creates a self-authenticating standard: the PCE demonstrates internal consistency, historical continuity and practical usability in the Body of Christ. Authority to treat the PCE as final is exercised through discernment informed by these factors, not by a reproducible or mechanical method alone. The modern world and Enlightenment philosophy tend toward revision because of uniformitarian tendencies (all things continue as they have) which is something which the PCE’s stability and finality answers, based on a view that God is outworking to very specific ends.
In regards to the “Spirit/spirit” issues in Matthew 4:1, Mark 1:12, Acts 11:12, Acts 11:28 and 1 John 5:8, these cases illustrate how textual variation interacts with downstream doctrine. Historically, earlier editions quite often printed “spirit” in lowercase, and legitimate practice survives in many places where simplistic assumptions might demand “Spirit” capital. In places the “Spirit” capital was made, it was obviously for good reasons.
In fact, I think that the reasons for the 1769’s “spirit” at Matthew 4:1 to the modern day “Spirit” capital are entirely legitimate, and can easily be, by common sense, demonstrated on conference and doctrinal grounds. And to fight that change by strong resistance and so on would be a most grave error, because at some point it would become a blasphemous reason why it is being resisted I would think.
So, it would seem strange for Cambridge to, on no doctrinal or other good grounds, make the decision to make 1 John 5:8 “Spirit” capital when it has stood as “spirit” lower case since 1629 in normal Cambridge printings. Blayney had “spirit” too, and do many other sources. So then why was this suddenly an “embarrassment”? On what grounds exactly is it an embarrassment?
Weirdly, Bryan Ross, who basically tries to argue that there is only “verbal equivalence” yet hypocritically is ready to wave about an 1985 letter from Cambridge as some sort of victory … I though he was prepared to accept all normal editorial variations in his libertarian approach?
Yes, I say “normal” in a contemporary sense, but the are not all right.
Anyway, my investigation into these readings was first historical and textual, noting how older Cambridge and Oxford editions rendered the words. Only later, as a clarifying measure, did I explore what the doctrinal implications could be of these in different editions, and obviously my doctrinal reasoning includes a Pentecostal understanding. This demonstrates that textual reality is primary, and doctrinal interpretation comes as a secondary lens to confirm or clarify meaning, not to create the standard itself.
Accepting the standard is a doctrine in itself, not Pentecostal in a traditional sense, but a Fundamentalist, Providentialist and Puritan-derived.
And since my idea of the authority of theology flows from starting from the PCE as a standard, I can say that specific textual questions, such as “Spirit” versus “spirit,” were assessed first by historical and textual reality, and secondarily by doctrinal clarity, ensuring the PCE both reflects the historic text and aligns with proper theological understanding. I think a lot more theological study needs to be done, and it’s there for the entire Body of Christ to look at and study.
The PCE is not some textual curiosity but is a practical, providential and spiritually validated standard for the King James Bible in English, available to all believers, and a basis upon which Christians may rightly interpret doctrine and pursue unity.
And for the record, I did not have a checklist of Pentecostal doctrines and then check editions to make sure I could find a most confirmatory edition of all edition options.
I did not know in 2001 or 2002 that the 1769 Edition had “spirit” lower case at 1 John 5:8.
I really hope that the disagreement that Ross has with me is not my faith-based providential finality versus a historically open-ended textual stewardship position, because I know exactly where the modernists sit on that spectrum.