One Gospel, Rightly Divided: Exposing the Fault Lines in Non-Dispensational Thinking

One Gospel, Rightly Divided: Exposing the Fault Lines in Non-Dispensational Thinking

A frequent criticism of dispensational teaching is that it promotes multiple gospels and separates the words of Jesus from the message of salvation. Opponents argue that dispensationalism creates a theological fracture—one gospel for Israel, another for the Church, and yet another in the future. They claim this undermines the unity of Christ and the authority of His teachings.

But this objection arises from a failure to distinguish between the content of the gospel as progressively revealed and the means of salvation, which has always been by grace through faith. Dispensationalism does not divide Christ—it rightly divides His ministries and clarifies the unfolding of God’s redemptive plan.

Let us examine and correct the key misunderstandings.

1. Dispensationalism Does Not Teach Different Ways of Salvation

Scripture is clear: salvation has always been by grace through faith. Abraham “believed in the LORD; and he counted it to him for righteousness” (Genesis 15:6). Paul affirms this in Romans 4:2-5, showing that justification by faith was not a new doctrine introduced by Paul, but a principle established long before the law. However, the nature of that faith—and how it was expected to be expressed—varied according to the dispensation.

Hebrews 11 does not teach that saints were saved by faith alone in the Pauline sense. Rather, it shows that Old Testament believers were justified by faith that obeyed. Noah built an ark (Hebrews 11:7), Abraham offered Isaac (Hebrews 11:17), Moses forsook Egypt (Hebrews 11:27). Their faith was active, enduring, and obedient—fully consistent with the kingdom program, which required works as the visible outworking of genuine belief. As James wrote to the twelve tribes: “Faith without works is dead” (James 2:17). In that context, a confession without obedience was not saving faith.

Dispensationalism recognises that while the means of salvation has always been faith, the content and expression of that faith—what was revealed, required, and expected—has changed as God progressively disclosed His plan. Before the cross, men believed what God had revealed at that time, and their faith was proven by works. After the cross, the full gospel was made known: “Christ died for our sins… was buried… and rose again the third day” (1 Corinthians 15:3-4). This message, revealed to Paul by direct revelation (Galatians 1:11-12), is now the sole basis for salvation in the dispensation of grace. It is not a different gospel—it is the same promise brought to light (2 Timothy 1:9-10), now offered apart from law, works, or covenant.

2. The “Gospel of the Kingdom” and the “Gospel of the Grace of God” Are Not Contradictory

Jesus preached “the gospel of the kingdom” to Israel (Matthew 4:23), calling them to repentance in view of the promised earthly kingdom (Matthew 10:5-7). This message was rooted in Old Testament prophecy and directed to “the lost sheep of the house of Israel” (Matthew 15:24). It included faith, repentance, and readiness for the Messiah’s reign.

Paul, however, was entrusted with “the gospel of the grace of God” (Acts 20:24), a message that was not revealed in previous ages (Ephesians 3:1-6). It centres on the finished work of Christ and the formation of the Body of Christ, a mystery hidden from the prophets. These are not competing gospels—they are distinct messages for distinct audiences, both flowing from the same God and fulfilled in the same Christ.

3. The Everlasting Gospel in Revelation Is Not a Plan of Salvation

Revelation 14:6-7 describes an angel preaching “the everlasting gospel” during the tribulation, calling men to “fear God, and give glory to him… and worship him.” This is not the gospel of grace, nor is it the gospel of the kingdom. It is a call to acknowledge the Creator in the face of impending judgment. It contains no mention of the cross, resurrection, or justification. It is a proclamation of God’s eternal authority, not a message of personal salvation.

While this message demands reverence and worship, it does not offer personal salvation. Those who hear it must still respond through the kingdom gospel revealed at that time—faith in Jesus as Messiah, obedience, and endurance (Revelation 14:12). The everlasting gospel prepares the heart, but salvation comes only through believing the message God has appointed for that dispensation.

Dispensationalism does not invent multiple gospels—it recognises that the term “gospel” (meaning “good news”) is used in different contexts. Each message must be understood in its setting. The gospel of grace is the only message by which men are saved today (Romans 1:16; Galatians 1:6-9).

4. Dispensationalism Does Not Separate Christ from His Words—It Places His Words in Context

Jesus’ earthly ministry was “to confirm the promises made unto the fathers” (Romans 15:8). He ministered under the law (Galatians 4:4) and instructed His disciples accordingly (Matthew 5:17-20). His teachings were perfectly suited to Israel’s covenantal program. When He said, “If thou wilt enter into life, keep the commandments” (Matthew 19:17), He was speaking within the framework of the Mosaic law.

Under the kingdom gospel, faith had to be proven by works. A Jew who believed Jesus was the Messiah but refused to obey His commands would not be counted among the faithful remnant. His confession alone was insufficient. Faith had to be active, enduring, and obedient (James 2:20; Matthew 7:21).

After the cross, Paul was given the revelation of the mystery—the gospel of grace apart from the law (Romans 3:21-22). This does not mean Jesus’ words are irrelevant. All Scripture is profitable (2 Timothy 3:16), but not all Scripture is doctrinally directed to the Church. Dispensationalism honours Christ’s words by interpreting them in their proper context, rather than forcing them into a program to which they do not belong. It does not diminish His authority—it clarifies His audience.

5. There Is One Lord, One Faith, One Baptism—Rightly Divided

Ephesians 4:5 declares, “One Lord, one faith, one baptism.” This unity is not compromised by dispensational distinctions—it is clarified. The “one faith” is the body of truth revealed to the Church through Paul (Galatians 1:11-12). The “one baptism” is the spiritual baptism into Christ’s Body (1 Corinthians 12:13), not the ceremonial washings of Israel’s program.

Dispensationalism does not teach two Christs or two salvations. It teaches that the same Christ who offered the kingdom to Israel now offers grace to all through faith. The same Lord who will reign on David’s throne is now seated at the right hand of God, building His Body. These are not contradictions—they are stages in the unfolding of God’s eternal purpose (Ephesians 1:10).

Conclusion

Dispensational truth does not multiply gospels—it rightly divides them. It does not separate Christ from His words—it honours His words by placing them in their proper context. It does not undermine the unity of salvation—it reveals the wisdom of God in progressively unveiling His plan. The gospel of grace is not a new invention—it is the full revelation of what God purposed before the world began, now made manifest through the appearing of our Saviour Jesus Christ (2 Timothy 1:9-10).

Men, in their doubts and in their ignorance, often complicate what Scripture makes plain. When the Word is approached through human reasoning rather than spiritual discernment, questions can become tangled—drifting into philosophical speculation and losing sight of the essential ingredients of faith, humility, and proper Bible study. Yet no matter how complex or wayward these objections become, they cannot overturn the sound doctrine of rightly dividing the Word of truth. God’s distinctions are not fragile—they are divinely ordered and spiritually discerned. The clarity they bring stands firm, even when challenged by 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.