Rightly Divide to Understand Salvation in the Grace vs. the Kingdom Programs

Rightly Divide to Understand Salvation in the Grace vs. the Kingdom Programs

Introduction: A Common Misunderstanding About Salvation

In discussions about salvation, many well-meaning Christians, who do not rightly divide the word of truth, fall into the trap of mixing different biblical instructions intended for distinct audiences and periods. This misunderstanding often stems from combining teachings from Jesus’ earthly ministry with those found in the Apostle Paul’s epistles, which outline the gospel for the present dispensation of grace. Here is a summary of this prevalent but doctrinally inconsistent viewpoint:

1. Confession for Salvation: Based on Matthew 10:32 and Luke 12:8, it is argued that public confession is required for salvation, along with faith.
2. Repentance from Sin: Verses like Luke 5:32 and Luke 24:47 are used to emphasize that turning away from sin (repentance) is a prerequisite for salvation.
3. Water Baptism: Passages such as Mark 16:16 and Acts 2:38 are interpreted to mean that water baptism is necessary for the remission of sins and salvation.
4. Endurance for Salvation: Matthew 24:13 is cited to suggest that believers must endure until the end of their lives to secure salvation.
5. Peter’s Message at Pentecost: Acts 2:38 is taken as universal guidance for salvation, combining repentance and baptism for the remission of sins.

While this view appears comprehensive, it mistakenly blends requirements from Israel’s kingdom program under the Old Covenant with the grace program revealed through Paul. Sadly, these misunderstandings place undue burdens on believers and obscures the simple, liberating truth of salvation by grace through faith alone. With this overview established, let us analyse these points to uncover what is doctrinally wrong, why these interpretations are inconsistent with the current dispensation, and what the correct biblical teaching is. Rightly dividing the word of truth brings clarity, freedom, and a deeper understanding of God’s plan.

Analysis: Comparing the Wrong and the Right View to bring Clarity

When studying the Bible, it’s essential to “rightly divide the word of truth” (2 Timothy 2:15). This means understanding the distinctions between different dispensations or administrations of God’s dealings with humanity. Failing to make these distinctions can lead to doctrinal confusion. For instance, verses about salvation in Israel’s kingdom program are often mistakenly applied to the Church today, leading to contradictory teachings. Let’s examine the five misleading points stated above and clarify them through dispensational study.

1. Jesus’ Earthly Ministry: Commands for Confession

The Wrong View: Matthew 10:32 says, “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.” Similarly, Luke 12:8 emphasizes public confession as necessary for salvation. These commands are often used to argue that outward profession is a requirement for salvation.

Why It’s Wrong: Jesus spoke these words during His earthly ministry to Israel under the Old Covenant (Matthew 15:24, “I am not sent but unto the lost sheep of the house of Israel”). He was preparing Israel for the coming kingdom, where public allegiance to the Messiah was critical, especially in the face of persecution. 

Here are some examples of public declaration or allegiance to the Messiah, especially during Jesus’ earthly ministry:

Matthew 10:32-33: “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.” This underscores the importance of openly confessing Jesus as the Messiah to receive His acknowledgment before God.

John 12:42-43: “Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: For they loved the praise of men more than the praise of God.” This passage highlights how the fear of persecution prevented many from publicly aligning with Jesus.

Luke 9:26: “For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father’s, and of the holy angels.” Here, Jesus warns against being ashamed of Him and His teachings, emphasizing public loyalty even in the face of societal rejection.

Mark 8:38: “Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.” Similar to the passage in Luke, this verse stresses the necessity of standing publicly for Jesus, especially in a hostile environment.

Matthew 16:24-25: “Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.” This passage ties public allegiance to sacrificial discipleship, calling followers to openly identify with Jesus despite the personal cost.

Believing Jews like Peter, Nathanael, and Martha, each made significant confessions recognizing Jesus as the Christ and affirming His divine identity. These confessions were acts of faith, made during Jesus' earthly ministry when He was fulfilling His role as the Son of Man and serving in humility (Philippians 2:7, "But made himself of no reputation, and took upon him the form of a servant"). Peter boldly declared in Matthew 16:16, “Thou art the Christ, the Son of the living God,” acknowledging both Jesus’ role as the promised Messiah and His divine sonship. Nathanael, upon encountering Jesus, proclaimed in John 1:49, “Rabbi, thou art the Son of God; thou art the King of Israel,” affirming Jesus’ divinity and His rightful position as Israel’s King. Similarly, Martha expressed her faith in John 11:27, saying, “Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world,” recognizing Jesus as the fulfillment of God’s promise of a Savior. Each of these confessions highlights public allegiance to Jesus’ true identity, even before His death, burial, and resurrection.

These verses reflect the kingdom program’s emphasis on public allegiance to Jesus as the Messiah. This requirement aligned with Israel’s covenantal relationship with God and their preparation for the coming kingdom. As discussed earlier, these teachings differ from the grace-based salvation Paul later revealed, which does not emphasize public allegiance as a prerequisite for salvation.

The Dispensational View: Under the dispensation of grace revealed to Paul, salvation is a matter of personal faith in Christ, not public confession. Here are several examples from Scripture that illustrate this principle in the correct context:

Ephesians 2:8-9: "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast." This verse explicitly states that salvation comes through personal faith, without any external actions, including public confession.

Romans 3:28: "Therefore we conclude that a man is justified by faith without the deeds of the law." Paul’s teaching here underscores that justification is solely through faith, apart from any external or ritualistic deeds.

Romans 4:3-5: "For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." Abraham’s example illustrates that righteousness comes through faith alone, demonstrating the principle that personal belief is the basis for salvation.

Galatians 2:16: "Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified." Here, Paul contrasts faith with works, emphasizing personal belief as the means of justification.

2 Timothy 1:12: "For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." Paul’s personal declaration of faith shows the inward, personal nature of salvation.

These examples clarify that salvation in the dispensation of grace is based solely on individual faith in the death, burial, and resurrection of Christ as outlined in 1 Corinthians 15:1-4. While Romans 10:9-10 mentions confession, the focus of salvation is belief in the heart. Confession is a natural result of faith but not a requirement for justification. This distinction highlights the simplicity of the gospel of grace, free from additional external requirements.

2. Water Baptism

The Wrong View: Mark 16:16 says, “He that believeth and is baptized shall be saved.” Acts 2:38 states, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins.” These passages are used to argue that water baptism is necessary for salvation.

Why It’s Wrong: These commands were part of the kingdom program preached to Israel, under which water baptism symbolized repentance and commitment to the coming kingdom. Baptism was required in preparation for Israel’s national salvation and the establishment of the Messianic kingdom.

Key Points about the Role of Water Baptism in the Kingdom Program

Symbol of Repentance and Purification: Water baptism, during the ministry of John the Baptist and Jesus, was a symbolic act demonstrating repentance and preparation for the coming Messianic kingdom. John the Baptist proclaimed in Matthew 3:2, “Repent ye: for the kingdom of heaven is at hand.” This was closely tied to baptism, as shown in Mark 1:4: “John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.” Water baptism outwardly identified individuals as part of the faithful remnant of Israel who were awaiting the Messiah's kingdom.

Preparatory Act for Israel’s National Salvation: In passages like Matthew 3:6, “And were baptized of him in Jordan, confessing their sins,” baptism served as a preparatory step for the nation of Israel to enter into their promised kingdom. It was not simply a personal act but a public declaration and covenantal obligation tied to their identity as God's chosen people under the law. This practice aligns with Israel’s history of ceremonial washings and ritual purification (e.g., Leviticus 16:4, Numbers 19:7).

Jesus' Example and Instructions to Israel: Jesus Himself was baptized by John to “fulfil all righteousness” (Matthew 3:15), affirming the importance of this act in the context of His mission to Israel. Furthermore, in the Great Commission, Jesus instructed His disciples to baptize: “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Matthew 28:19). This directive was given with the anticipation of the kingdom program and the message that would continue to go first to Israel (Acts 1:6-8).

A National Covenant Expectation: Baptism also reflected Israel’s national responsibility under the Mosaic Covenant. The call to repentance and baptism by John, Jesus, and Peter in Acts 2:38 was directed to Israel as a nation, urging them to collectively turn from sin and accept their Messiah. Acts 2:38: “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins.”

Connection to the Coming Kingdom: Water baptism was intrinsically tied to the message of the imminent kingdom. For example, John 3:5 states: “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” This emphasizes the ceremonial importance of water baptism in the prophetic kingdom program.

The Dispensational View: Under the dispensation of grace, as revealed to the Apostle Paul, water baptism is no longer a requirement for salvation. Paul teaches that salvation is by grace through faith alone, apart from works, rituals, or outward symbols (Ephesians 2:8-9). In fact, Paul minimizes the role of baptism in his ministry, stating in 1 Corinthians 1:17: “For Christ sent me not to baptize, but to preach the gospel.” This marks a clear shift from the kingdom-focused requirements to the simple faith-based salvation offered to all in the Church age (Romans 10:9-10, Galatians 2:16).

Where baptism in the kingdom program symbolized repentance and preparation for the Messiah's reign, Paul’s gospel centres on the finished work of Christ: His death, burial, and resurrection (1 Corinthians 15:1-4). Faith in this gospel alone is sufficient for justification (Romans 3:28, “Therefore we conclude that a man is justified by faith without the deeds of the law”).

3. Repentance and Turning from Sin

The Wrong View: Luke 24:46-47 says, “And that repentance and remission of sins should be preached in his name among all nations.” Matthew 4:17 records Jesus saying, “Repent: for the kingdom of heaven is at hand.” These passages are used to argue that repentance (turning from sin) is necessary for salvation.

Why It’s Wrong: In the context of Jesus’ earthly ministry and the preaching of the kingdom, repentance held a unique and specific role for Israel. The call to repentance was not merely about individual faith but was tied to Israel's corporate, covenantal relationship with God under the Mosaic Law. Here’s a detailed breakdown:

Preparation for the Kingdom: John the Baptist, the forerunner of Christ, began his ministry with a clear message: “Repent ye: for the kingdom of heaven is at hand” (Matthew 3:2). This call was directed to the nation of Israel, urging them to prepare their hearts for the coming Messianic kingdom. Repentance in this sense meant turning away from sin, rebellion, and idolatry, aligning themselves with God’s will to be part of His earthly reign.

National Responsibility: Repentance was more than an individual act—it was a national call. Israel, as God's chosen people, had repeatedly fallen into disobedience and idolatry. The prophets consistently called them to repentance to restore their covenant blessings (e.g., Ezekiel 18:30-31, “Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin.”). This national repentance was necessary for God to fulfill His promises of the kingdom.

Covenant Blessings and the Law: Under the Mosaic Covenant, obedience to God’s laws brought blessings, while disobedience brought curses (Deuteronomy 28). Repentance was a prerequisite for the restoration of these blessings. During Jesus' ministry, He called Israel to repent as part of their obligation under the covenant and their preparation to receive Him as their King.

Example from Jesus’ Teaching: In Luke 13:3,5, Jesus warns, “Except ye repent, ye shall all likewise perish.” This warning ties repentance to the survival and restoration of Israel as a nation, preparing them for the kingdom that Jesus came to establish.

Repentance for the Forgiveness of Sins: In the kingdom program, repentance was closely associated with forgiveness of sins. This can be seen in Luke 24:46-47: “Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.” The sequence here reflects the kingdom-focused message starting with Israel, calling them to repentance so they could be restored as God’s covenant people and fulfill their role as a light to the nations.

John the Baptist’s Baptism of Repentance: Baptism, as practiced by John, was specifically called “the baptism of repentance” (Mark 1:4), symbolizing a public acknowledgment of sin and a desire to turn back to God. This act of repentance was not merely individual but part of the collective preparation for Israel to receive their Messiah. By aligning themselves with John’s message, repentant Jews were signalling their readiness for the kingdom.

The Dispensational View: Why does this not apply in the Dispensation of Grace? While repentance was an integral part of Israel’s kingdom program, its significance changes under the dispensation of grace revealed to the Apostle Paul.

Salvation Apart from Works or Rituals: In Paul’s gospel, salvation is not contingent on acts of repentance, turning from sin, or adherence to the law. Instead, it is entirely by grace through faith in the finished work of Christ (Ephesians 2:8-9). Paul does not preach repentance as a prerequisite but emphasizes belief: “To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness” (Romans 4:5).

Repentance as a Change of Mind: In the dispensation of grace, repentance refers to a change of mind about one’s condition and reliance on Christ for salvation, rather than an outward turning from sin. Paul’s primary message is belief in the gospel: “Moreover, brethren, I declare unto you the gospel... that Christ died for our sins... and that he was buried, and that he rose again the third day” (1 Corinthians 15:1-4). Repentance here is an inward realization of one’s need for Christ, not a national obligation as in the kingdom program.

The Shift from Law to Grace: Under the law, repentance was essential for aligning with God’s covenant. However, Paul clarifies that believers are no longer under the law but under grace (Romans 6:14). Therefore, the call to repentance, as preached in the kingdom program, is not a requirement for salvation today.

No National Aspect of Salvation: In the kingdom program, Israel’s repentance was crucial for their national restoration and the fulfillment of prophetic promises. Under grace, salvation is offered individually to both Jews and Gentiles, with no national program or corporate requirement (Galatians 3:28, “There is neither Jew nor Greek... for ye are all one in Christ Jesus”).

4. Peter’s Message at Pentecost

The Wrong View: Acts 2:38 is often quoted: “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins.” This is used to argue that repentance and baptism are universal requirements for salvation.

Why It’s Wrong: Peter’s message was directed to Jews who had crucified their Messiah, urging them to repent and be baptized as a nation to receive forgiveness and the Holy Spirit. This aligns with Israel’s kingdom program and their covenant relationship with God. Here’s why:

Directed to Israel as a Nation: In Acts 2:36-37, Peter addresses “all the house of Israel,” convicting them of their sin in rejecting and crucifying Jesus: “Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.” Upon being “pricked in their heart,” the Jews ask, “Men and brethren, what shall we do?” Peter responds in Acts 2:38: “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.”

This response is national in scope. Peter’s call to repentance and baptism is not just for individual salvation but for Israel’s corporate reconciliation with God. The nation was being urged to turn back to their covenant obligations as God’s chosen people.

Repentance and Baptism as National Requirements: Repentance and baptism were essential components of Israel’s preparation for the promised Messianic kingdom. In Luke 3:3, John the Baptist preached “the baptism of repentance for the remission of sins,” preparing Israel for the coming kingdom. Similarly, Peter’s command to “repent” and “be baptized” in Acts 2:38 continues this kingdom-focused message, urging Israel to acknowledge their Messiah and turn from their sins as a prerequisite for national restoration.

Baptism symbolized purification and separation unto God, as prescribed in the Mosaic Law (e.g., ceremonial washings in Leviticus 8:6, Numbers 19:7). Under the kingdom program, this was a public act demonstrating readiness for the coming kingdom.

Corporate Forgiveness and the Holy Spirit: Peter’s promise that those who repented and were baptized would receive “the gift of the Holy Ghost” (Acts 2:38) connects to Old Testament prophecies about the outpouring of the Spirit in the last days. For example:

Ezekiel 36:26-27: “A new heart also will I give you, and a new spirit will I put within you... And I will put my spirit within you, and cause you to walk in my statutes.”

Joel 2:28-29: “And it shall come to pass afterward, that I will pour out my spirit upon all flesh...”

The fulfillment of these promises was contingent on Israel’s national repentance and acknowledgment of Jesus as the Christ.

Consistent with Israel’s Covenant Relationship with God: Peter’s message reflects God’s dealings with Israel under the Mosaic Covenant, where blessings, including the gift of the Holy Spirit, were conditional upon obedience and repentance. Deuteronomy 30:2-3 states: “And shalt return unto the Lord thy God, and shalt obey his voice... Then the Lord thy God will turn thy captivity, and have compassion upon thee.” Peter’s call to repentance and baptism aligns with this covenantal framework, urging Israel to fulfill their obligations to receive God’s blessings.

The Dispensational View: In contrast to Peter’s kingdom-focused message, Paul’s gospel of grace is universal and emphasizes salvation through faith alone, apart from works or rituals. Here’s the key distinctions:

Individual Salvation by Faith Alone: Under Paul’s gospel, salvation is not tied to Israel’s national repentance or any outward acts such as baptism. Instead, it is received by faith in the finished work of Christ. Ephesians 2:8-9: “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.”

No National Program: Unlike Peter’s message, which required Israel’s collective response as a nation, Paul’s gospel is for all individuals—Jew and Gentile alike. Romans 10:12-13: “For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved.”

Baptism Not a Requirement: Paul explicitly separates baptism from the gospel message. In 1 Corinthians 1:17, he states: “For Christ sent me not to baptize, but to preach the gospel...” This shows that baptism, while practiced in the early Church, is not necessary for salvation in the current dispensation.

The Holy Spirit as a Seal of Salvation: Under the grace program, the Holy Spirit is given at the moment of belief, not as a result of baptism. Ephesians 1:13 explains: “In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise.” This marks a departure from the conditional outpouring of the Spirit tied to Israel’s repentance in the kingdom program.

Paul’s gospel, revealed later, introduces a new program where salvation is available to all—Jew and Gentile alike—through faith alone, apart from works or rituals (Galatians 2:16, “Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ”). While Peter’s message was valid for Israel at Pentecost, it is not applicable to the Church in the dispensation of grace.

5. Enduring to the End

The Wrong View: Matthew 24:13 says, “But he that shall endure unto the end, the same shall be saved.” This is often cited to argue that perseverance is necessary for salvation.

Why It’s Wrong: The verse states: "But he that shall endure unto the end, the same shall be saved." (Matthew 24:13). To properly interpret this verse, we must understand the setting. In Matthew 24, Jesus is answering the disciples’ question in verse 3: “Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?” Jesus’ response, often referred to as the Olivet Discourse, outlines events leading up to His second coming and the end of the age. He describes a period of unprecedented suffering, known as the Great Tribulation (Matthew 24:21, “For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be”).

The “end” mentioned in verse 13 refers to the end of this period of tribulation, not the end of an individual’s life. The promise of being “saved” here pertains to deliverance at Christ’s second coming when He establishes His kingdom on earth.

Endurance as a National Expectation for Israel: The endurance described in this verse is tied to surviving the trials and persecutions of the Tribulation, a time of testing specifically for Israel and the world (Jeremiah 30:7, “Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble”).

During this period, faithful Jews are called to persevere and remain loyal to God, despite immense suffering and the pressures of the Antichrist’s reign.

Those who endure “unto the end” of the Tribulation will be saved, meaning they will enter the Millennial Kingdom that Christ will establish at His return (Matthew 25:31-34).

Salvation in the Kingdom Program: In this context, salvation refers to physical deliverance and entry into the earthly kingdom rather than eternal salvation as understood in the Church age. It aligns with the prophetic promises to Israel regarding their restoration and the establishment of the Messianic kingdom (Isaiah 11:11-12, Zechariah 14:4-9).

The Dispensational View: In the dispensation of grace, as revealed to Paul, salvation is not about enduring trials or remaining faithful through a specific period. It is a free gift received through faith in the finished work of Christ. Let’s contrast this with key teachings of Paul:

Salvation by Faith Alone: In the Church age, salvation is not based on endurance or works but solely on personal faith. Paul emphasizes this repeatedly:

Ephesians 2:8-9: “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.”

Titus 3:5: “Not by works of righteousness which we have done, but according to his mercy he saved us...” This demonstrates that salvation under grace is unconditional and does not depend on human perseverance.

Sealing by the Holy Spirit: Believers in the Church age are sealed with the Holy Spirit at the moment of faith, securing their salvation. Ephesians 1:13-14 states: “In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, Which is the earnest of our inheritance until the redemption of the purchased possession.” This sealing guarantees the believer’s eternal destiny, independent of their ability to endure trials.

Tribulation as Distinct from the Church Age: Paul makes it clear that the Church is not appointed to endure the wrath of the Tribulation. 1 Thessalonians 5:9 states: “For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ.” The Church will be raptured prior to the Tribulation (1 Thessalonians 4:16-17), and the events of Matthew 24 pertain specifically to Israel and the nations during this future period.

Why Rightly Dividing Matters

Failing to rightly divide the word of truth leads to confusion and doctrinal error. Mixing the kingdom program for Israel with the grace program for the Church creates unnecessary burdens and obscures the simplicity of the gospel revealed to Paul. When we study scripture, we must respect the distinctions God has made between His dealings with Israel and His dealings with the Church. Understanding these divisions allows us to interpret verses in their proper context and live confidently in the grace God has provided today.

As Paul wrote in 2 Timothy 2:15: “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” To grasp rightly dividing costs studying God’s Word, precept upon precept and line upon line, comparing scripture across the Word of God so that scripture interprets itself. As one studies this way, it becomes clear and evident that we cannot mix or merge the principles from one economy (or dispensation) with another. When one sees this truth emerge, one will never go back to the confusing and contradictory views that evolved from human imagination, opinions and misinterpretations.