Bryan Ross begins his study with a clear, pastoral decision: the course assumes the Bible’s own claim that it is of divine origin and that English‑speaking believers possess the King James Bible as God’s written Word for our day. He states plainly, “I am a King James Bible believer. I believe that the King James Bible is God’s word for English speaking people,” and the class materials repeatedly note that “All Scriptures are quoted from the King James Version.” This is not a casual preference in Ross’s presentation but the presuppositional foundation for everything that follows in the course.
Because the Book itself claims inspiration, Ross adopts a presuppositional approach before turning to evidence. He explains that we will “initially adopt a Presuppositional approach that assumes the Bible to be the inspired word of God,” and that this posture flows from the Bible’s testimony about itself—statements he cites from the course notes such as “God has magnified his word above his own name” and that God “promised to preserve that which he inspired (Psalm 12:6‑7).” The intent is pastoral and practical: begin where Scripture begins, then bring the evidences to bear from that vantage.
Ross ties inspiration to preservation as inseparable promises the church must take seriously. The Grace Life Statement of Faith included in the notes affirms that the entire Bible is “verbally inspired of God and is of plenary authority” and that God has “providentially preserved His completed Word for us today,” identifying the preserved New Testament text as the Textus Receptus and the King James Version as the faithful English rendering. Ross’s classroom aim is to set forth that position “scriptural, reasonable, factual, and historically accurate,” so believers may know not only that Scripture is inspired but where the preserved words of God are to be found.
A sober strand through Ross’s teaching is the recognition of hostile design against God’s written Word. Drawing on Genesis 3, he summarizes the adversary’s tactics as recorded in the lesson: the first attack is to question God’s word — “Yea, hath God said …?” — then to subtract from it, add to it, water it down, and finally deny it outright. Ross uses those five tactics to explain how doubt, textual tampering, and competing authorities operate from the beginning, and he insists the church must understand those methods in order to guard the final authority of the Scriptures.
Ross treats the problem of competing authorities with pastoral urgency. He quotes the prophetic warning that there will be a famine not merely for truth but for the words of God themselves, and he reminds students of Richard Jordan’s blunt pastoral counsel from the course: if you do not have an absolute final authority, you have no warrant to preach. The classroom emphasis is practical: know where God’s Word is, hold it as final, and use it as the sole standard for doctrine and life rather than yielding to rival authorities or fashionable modern editions that disagree about which verses belong.
Finally, Ross frames his work in a right‑division, mid‑Acts posture that seeks both fidelity to the King James text and doctrinal consistency with Pauline revelation. He explains a felt need for Pauline dispensationalists to “forge and advance our own position on the KJB that is inline and consistent with both the historical and textual facts as well as our dispensational beliefs regarding God’s working in time.” The pastoral aim of the study is to equip faithful men to defend inspiration and preservation from a KJV, TR, and mid‑Acts perspective, so the church can preach with confidence from the preserved words God has given.