Preston Sprinkle, a name that has become synonymous with theological compromise and unbiblical sexual ethics, has built his career catering to and supporting a baptized version of queer theory that is infiltrating evangelicalism. As the founder of the Center for Faith, Sexuality, and Gender, Sprinkle has devoted much of his time attempting to redefine biblical orthodoxy, particularly on issues like sexuality and gender.

Now, with his latest endeavor, The Upside Down Kingdom Bible, he’s taken his watered-down theology and applied it to the very Word of God itself. And, as if the project wasn’t controversial enough, Sprinkle recently made an extremely brazen but unsubstantiated claim that “about 90 percent” of those crossing the southern border—whether legally or illegally—are “committed believers.”

This eyebrow-raising statement came during a promotional discussion for his new “study Bible,” where Sprinkle casually recounted a conversation with a single pastor in Texas who apparently provided this sweeping statistic. This baseless claim is based on a single anecdote from some pastor whose name he can’t even remember, yet Sprinkles delivers it as if it were a verifiable fact.

And why not? It fits neatly into the narrative he and his ilk so often push, a counterfeit Christianity that elevates cultural sentiment over commitment to biblical doctrine.

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By the way, what exactly does Sprinkles mean by “committed believers”? Does he mean those who exhibit the fruits of the Spirit, who abide by biblical principles, and who seek to live obedient lives in submission to Christ?

Or does he mean those who identify culturally as Christian while living in open rebellion to God’s Word? Considering Sprinkle’s track record of redefining sin and accommodating aberrant sexual ideologies, it’s hard to imagine he’s drawing his definition from Scripture.

But Sprinkle’s offhanded comment isn’t just theologically flimsy—it’s politically convenient. By framing the immigration debate as a moral crusade for “committed believers,” he effectively shuts down any meaningful discussion about the complex realities of border security, sovereignty, and law.

Does that sound familiar? Perhaps it reminds you of that time Ligon Duncan made the absurd argument that God might be using illegal immigration to curb the tide of secularism in America.

But, to Sprinkles, concerns about illegal immigration aren’t rooted in genuine issues of justice or governance, they’re merely the product of “political perception.” This kind of reductionism does nothing to advance meaningful dialogue and only alienates those who take both the gospel and the rule of law seriously.

Unfortunately, however, Sprinkles’ words, much like his Upside Down Kingdom Bible, are just symptoms of a broader trend in evangelicalism—replacing biblical truth with the creeds of the world. In his eagerness to appear “compassionate” and “inclusive,” Sprinkles not only distorts the gospel but also undermines the very foundation of what it means to be a committed believer.

True compassion, rooted in a love for Christ and His word, does not dismiss sin or disregard justice—it offers truth and grace in equal measure. Sprinkle’s version? It’s just another example of the blind leading the blind.