Contrasting Foundations – Israel’s Kingdom vs Our Foundation in Christ

Contrasting Foundations – Israel’s Kingdom vs Our Foundation in Christ

Scripture reveals two distinct foundations—one for Israel’s prophetic kingdom program, and one for the Body of Christ in this present age of grace. Israel’s foundation is earthly and covenant-based. It was laid through the prophets and confirmed by Christ’s earthly ministry. Jesus said to Peter, “upon this rock I will build my church” (Matthew 16:18)—a reference to the Messianic assembly built on Peter’s confession that Jesus is the Christ, the Son of the living God. This church was part of Israel’s kingdom hope, not the Body of Christ. Their foundation includes law, signs, and national restoration, and awaits fulfilment when Messiah reigns on David’s throne (Isaiah 9:6-7, Luke 1:32-33).

In contrast, our foundation is heavenly and complete, revealed only after the cross through Paul’s gospel. It rests on Christ crucified, buried, and risen (1 Corinthians 15:3-4), and is offered freely to all who believe. Hebrews 6:1 warns Jewish believers not to “lay again the foundation” of repentance and dead works—because their foundation had already been laid in Christ. But the Body of Christ was not built on Israel’s foundation. We are built on “Jesus Christ, and him crucified” (1 Corinthians 2:2), according to the mystery revealed to Paul (Romans 16:25). Our doctrine is grace, not law; spiritual blessings, not earthly inheritance; union with Christ, not national identity.

🧱 Israel’s Foundation – Prophetic and Earthly

To the Saints Who Visit Here—A Thank You

To the Saints Who Visit Here—A Thank You

To each one who has visited this site—thank you. Your presence here is not taken lightly. Whether you came seeking clarity, encouragement, or simply exploring, I’m grateful for the opportunity to walk a few steps with you in the Word. My prayer is that your visits have stirred not only curiosity, but conviction—that you are growing in sound doctrine and in the understanding of God’s Word rightly divided.

But more than doctrinal clarity, I long for you to know Christ.

Not merely as a name in Scripture, but as the living, risen Saviour who gave Himself for you. Without Him, we are eternally separated from God, from life, from peace, and from glory. But because of Him—because of His sacrifice—we can be justified, reconciled, and restored to fellowship with the God who made us.

Jesus Christ is the Son of God, yes—but He is also the express image of God, the fullness of the Godhead bodily. It was not merely a representative who died for us—it was God Himself, incarnate, who bore our sin and paid our debt. What love is this, that the Creator would become the sacrifice? That the Judge would take the penalty? That the Holy One would make Himself the offering?

This is salvation. And it is offered freely to all who believe.

But salvation is not the end—it is the beginning.

God has not only saved us, He has called us. We are heirs of God and joint-heirs with Christ, destined to reign with Him in the heavenly places. This is not a vague promise—it is a vocation. And like any vocation, it requires preparation.

We must learn our Father’s ways. We must study His Word. We must grow in spiritual understanding and maturity, being conformed to the image of His Son. If we are to rule in life, we must know our Father’s business. We must be able to make judgments, to walk in wisdom, and to act on His behalf.

But this cannot be done without rightly dividing the Word of truth.

To rightly divide is to recognise the distinctions God Himself has placed in Scripture—between Israel and the Body of Christ, between law and grace, between prophecy and mystery. It is to study not only what God has said, but to whom, and for what purpose. It is to honour the context, the audience, and the timing of each passage, so that we may understand His plan and our place in it.

Only through rightly dividing the Word are we approved of God (2 Timothy 2:15), equipped to walk in truth, and prepared to bear fruit unto righteousness and godliness. Without this clarity, we remain unskilled—tossed about, confused, and unable to discern our place in His plan. But when we yield to the Word rightly divided—allowing it to shape our understanding, renew our minds, and transform our walk—we step into the will of God with confidence and purpose.

For it is His will that we be saved, and come unto the knowledge of the truth (1 Timothy 2:4).

And so, I write not only to teach, but to partake. As Paul said to the Romans, “that I may impart unto you some spiritual gift, to the end ye may be established.” I feel that deeply. I want to be part of your edification and joy. I want to walk with you as you grow in grace and in the knowledge of our Lord Jesus Christ. I want to see you established—rooted, built up, and prepared for the eternal purpose to which you’ve been called.

So, I urge you: come to Christ. Be reconciled to God. And once saved, press on to know Him more deeply. Study His Word. Divide it rightly. Let it dwell in you richly. Let it bear fruit in your life. Let it prepare you for the vocation of glory.

Thank you again for being here. May the Lord bless you with light, with understanding, and with joy in believing. May you grow in grace, in fellowship, and in the sweet assurance of His truth. And may we, together, be established in Him.

With love and gratitude in Christ.

Rudi

Cornelius and the Confusion: What Really Happened in Acts 10?

Cornelius and the Confusion: What Really Happened in Acts 10?

Many Christians stumble over Acts 10. A Gentile receives the Holy Ghost, is baptized, and added to the church—surely this must be the Body of Christ, right?

Not quite.

To rightly divide this passage, we must step back and ask: Why did God send Peter to Cornelius? What was the message? What was the purpose? And what does this event mean for us today under grace?

Let’s walk through it carefully.

Who Was Cornelius—and Why Did God Send Peter?

Cornelius was a Roman centurion stationed in Caesarea. He was devout, feared God, gave alms to the Jewish people, and prayed always (Acts 10:2). In short, he was a Gentile who blessed Israel—just as Genesis 12:3 promised.

God sent Peter—not Paul—to Cornelius. Why? Because Peter held the keys of the kingdom (Matthew 16:19), and the gospel he preached was the kingdom gospel, not the mystery of grace. Peter’s message in Acts 10:36-43 focuses on Jesus as the risen Judge, ordained by God, and the fulfilment of prophecy—not the revelation of the Body of Christ.

Cornelius was not seeking salvation through Paul’s gospel. He was a Gentile responding to the light he had, and God honoured that by sending Peter to confirm his inclusion in the kingdom church.

Why the Bible Only Contradicts When You Read It All as One Book

Why the Bible Only Contradicts When You Read It All as One Book

This post addresses an article in which the author ridicules the Bible, claiming it is riddled with contradictions and therefore cannot be divinely inspired. Their critique stems not from malice, but from a deep misunderstanding of Scripture’s structure, purpose, and context. By treating the Bible as a single, undivided document—where every verse is assumed to apply equally to every person in every age—they fall into the common trap of contextual blindness. Their article mocks dozens of verses, pairing them as supposed contradictions, and uses these mismatches to dismiss the Bible’s credibility.

What follows is a corrective reply: each quoted “contradiction” is examined and rightly divided according to God’s dispensational blueprint—between prophecy and mystery, law and grace, Israel and the Body of Christ. Once this division is recognised, the confusion dissolves, and Scripture is revealed not as a flawed book, but as a perfectly ordered revelation of God’s truth, harmony, and eternal purpose.

You’re Right—It Doesn’t Add Up. But That’s Because You’re Missing the Key.

You wrote:

“The thing that primarily killed my faith is that I read enough of The Bible to realize that it teemed with contradictions and thus couldn’t possibly have been divinely inspired…”

That’s honest. And it’s a common conclusion—especially among those who were taught to treat the Bible as one seamless document, where every verse applies equally to every person in every age. But that’s not how the Bible presents itself. And once you learn to rightly divide it, the contradictions vanish.

Let’s start with your first example:

Misused Verse Spotlight: John 15:6

Misused Verse Spotlight: John 15:6

“If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.” — John 15:6 (KJV)

This verse is often quoted to suggest that believers must “abide” in Christ to remain saved—and that failure to do so results in being cast into hell. But this interpretation confuses two distinct programs: Israel’s prophetic kingdom program and the Church’s mystery program under grace.

Let’s rightly divide.

🔹 Who Was Jesus Speaking To?

John 15 is part of Christ’s final discourse to His Jewish disciples before the cross. The Church had not yet begun, and Paul’s gospel of grace was still hidden (Ephesians 3:9). Jesus was speaking to Israel’s believing remnant—those called to bear fruit and remain faithful under the kingdom gospel.

The vine imagery is covenantal. Israel was God’s vineyard (Isaiah 5:1-7), and Jesus is the “true vine” (John 15:1), the faithful embodiment of Israel. To “abide” in Him meant to remain loyal to Messiah, bearing fruit in anticipation of the earthly kingdom.

🔹 What Happens to the Jew Who Abides?

A Jew who believed Jesus was the Messiah, followed His words, and endured through persecution would be counted among the faithful remnant. These were the “little flock” to whom the kingdom would be given (Luke 12:32). They would enter the millennial reign and inherit the promises made to the fathers.

🔹 What Happens to the Jew Who Rejects Christ?

A Jew who did not abide—who rejected Jesus, turned away, or remained in unbelief—was cut off from the remnant. Though outwardly part of the vine (like Judas), they were inwardly unregenerate. Their fate was twofold:

1. Immediate consequence: exclusion from the kingdom (Matthew 8:12; 22:13).
2. Ultimate consequence: resurrection to damnation at the Great White Throne (John 5:29; Revelation 20:11-15).

So yes—while John 15:6 speaks of covenantal judgment, the end result for the unbelieving Jew is eternal separation from God. The “fire” is symbolic of divine rejection, but for those who die in unbelief, it leads to the second death.

🔹 What About Us Today?

In the dispensation of grace, we are not branches in a vine—we are members of Christ’s Body. We are not called to “abide” to stay saved—we are sealed the moment we believe:

• “In whom also after that ye believed, ye were sealed with that holy Spirit of promise” (Ephesians 1:13).
• “Ye are complete in him” (Colossians 2:10).
• “Nothing shall be able to separate us from the love of God” (Romans 8:39).

Our salvation is not conditional on fruitfulness or endurance. It is secured by grace through faith, apart from works (Ephesians 2:8-9). We are not waiting to inherit a kingdom—we are already seated in heavenly places (Ephesians 2:6).

🔹 Why This Verse Is Misused

When John 15:6 is applied to the Church, it creates fear and confusion. It suggests that salvation is fragile, dependent on performance, and easily lost. But that’s not the gospel of grace. That’s Israel’s prophetic warning, not our positional truth.

Right division protects assurance. It helps us honour the integrity of both programs—Israel’s covenant calling and the Church’s heavenly identity.

So next time someone quotes John 15:6 to question eternal security, ask: “Was Jesus speaking to the Body of Christ—or to Israel under the kingdom gospel?” That question changes everything.

The Everlasting Gospel: A Proclamation, not a Salvation Message

The Everlasting Gospel: A Proclamation, not a Salvation Message

Revelation 14:6-7 describes a striking moment during the tribulation:

“And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth… Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.”

Many assume this angel is preaching the same gospel Paul declared in 1 Corinthians 15:3-4. But the message here is different. It contains no mention of Christ’s death, burial, or resurrection. No call to believe on the Lord Jesus Christ. No offer of justification or eternal life. Instead, it is a global proclamation of God’s authority and a warning of imminent judgment.

This is not the gospel of grace. Nor is it the gospel of the kingdom. It is the everlasting gospel—a declaration of who God is and what He is about to do. It calls all nations to fear, glorify, and worship the Creator. It affirms His eternal right to judge. But it does not save.

What Is a Gospel?

The word “gospel” simply means “good news.” Scripture uses it in different contexts:

• The gospel of the kingdom (Matthew 4:23) was good news to Israel about the coming reign of Messiah.
• The gospel of grace (Acts 20:24) is good news to all about salvation through Christ’s finished work.
• The everlasting gospel (Revelation 14:6-7) is good news that God is still sovereign—even in judgment.

Each gospel is true. Each is good. But each must be understood in its context. The everlasting gospel is not a plan of salvation—it is a call to acknowledge God’s authority before His wrath is poured out.

Can Someone Be Saved by Responding?

Not by this message alone. The everlasting gospel may awaken reverence, but salvation in the tribulation requires obedience to the kingdom gospel. Revelation 14:12 defines those who are saved:

“Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.”

Tribulation saints must believe in Jesus as Messiah, obey His commands, and endure faithfully. This is the same gospel Jesus described in Matthew 24:13-14:

“He that shall endure unto the end, the same shall be saved. And this gospel of the kingdom shall be preached in all the world… and then shall the end come.”

The everlasting gospel does not replace the kingdom gospel—it reinforces it. It declares that judgment is coming and that God must be worshipped. But it does not explain how to be justified or how to enter life. Those who hear it must still respond to the kingdom gospel being preached by the 144,000 sealed servants, the two witnesses, and other tribulation saints. They do not need to flee to the wilderness to be saved—that protection is reserved for the faithful remnant of Israel. But they must believe, obey, and endure wherever they are.

The everlasting gospel is preparatory—it confronts the world with God’s authority. The kingdom gospel is redemptive—it calls men to repentance and faith in Jesus Christ. One warns, the other saves.

Why This Matters

Dispensational clarity protects the gospel from confusion. Scripture uses the word “gospel” in multiple ways, and each must be rightly divided:

• The gospel of the kingdom calls Israel to repentance and obedience in view of Messiah’s reign.
• The gospel of grace offers salvation to all through faith in Christ’s finished work, apart from law or covenant.
• The everlasting gospel proclaims God’s right to judge and demands worship—but does not offer salvation.

These are not competing messages—they are distinct revelations for distinct purposes. In the tribulation, the everlasting gospel works in tandem with the kingdom gospel. It prepares the heart, but salvation comes only through faith in Jesus as Messiah, obedience to His commands, and endurance unto the end.

Rightly dividing the Word of truth allows us to honour each message in its place. It preserves assurance, protects doctrine, and reveals the wisdom of God in unfolding His plan. Without this clarity, the gospels blur, the dispensations collapse, and the message of grace is lost in confusion.

Let us therefore “hold fast the form of sound words” (2 Timothy 1:13), and rightly divide the Word of truth—not to divide Christ, but to exalt Him in all His fullness.