Understanding Romans 8:26‑27 and Paul’s Pattern for Prayer Today

Understanding Romans 8:26‑27 and Paul’s Pattern for Prayer Today

Prayer is often misunderstood among believers who rightly divide the Scriptures. Many sense that prayer under grace feels different from the prayer promises given to Israel, yet they struggle to explain why. Romans 8:26‑27 opens the door to this understanding, and Paul’s epistles provide the full framework for how prayer functions in this present dispensation. This study brings the entire picture together—what prayer is, what it is not, what God promises, what He does not promise, and how the Spirit intercedes for us when we “know not what we should pray for as we ought.”

The Spirit’s Intercession: What Romans 8:26‑27 Actually Teaches

Paul begins with an honest admission: “For we know not what we should pray for as we ought” (Romans 8:26). This is not a rebuke but a description of the normal Christian experience under grace. Our knowledge is limited, our perspective is partial, and our understanding is often incomplete. Yet God has made provision for this weakness: “the Spirit itself maketh intercession for us with groanings which cannot be uttered.” These groanings are not a prayer language, nor are they sounds we produce. Paul says they “cannot be uttered,” meaning they are silent, internal, and divine. “He maketh intercession for the saints according to the will of God” (Romans 8:27). This is the foundation of prayer under grace: we pray honestly, and the Spirit silently shapes and aligns our requests with God’s will, not with our limited understanding.

As an example of God working in us, Philippians 2:13 reminds us, “For it is God which worketh in you both to will and to do of his good pleasure.” This verse beautifully illustrates how God energizes and directs our desires and actions according to His perfect will.

Why Prayer Under Grace Is Different from Israel’s Kingdom Prayer

How Grace Transforms Faith in Daily Life

How Grace Transforms Faith in Daily Life

Understanding the Foundation of Grace

Faith can only be understood correctly when it is placed upon the foundation of grace, because in this present dispensation God is not relating to humanity through the demands of the law or the measurement of human performance, but through the completed work of Christ. Grace is God’s initiative, His provision, and His finished accomplishment on behalf of the believer. It is the divine groundwork laid before any human response is possible. Scripture affirms this clearly when it says, “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Ephesians 2:8). Grace provides the gift long before faith reaches out to receive it, and this order is essential for understanding how the believer stands, grows, and operates in the Christian life.

Defining Faith as a Response to Truth

Faith, in its biblical sense, is not a force generated by human willpower nor a feeling that fluctuates with emotion. It is the settled persuasion that what God has spoken is true simply because God has spoken it. Scripture teaches that “faith cometh by hearing, and hearing by the word of God” (Romans 10:17), showing that faith is born from truth, shaped by truth, and strengthened by truth. Under grace, faith does not attempt to convince God to act, nor does it strive to earn what God has already provided. Instead, faith responds to the truth of what Christ has accomplished, trusting that His finished work is sufficient and complete.

Contrasting Law and Grace to Clarify Faith’s Role

Why Believers Doubt: Assurance, Grace, and the Authority of Paul’s Doctrine

Why Believers Doubt: Assurance, Grace, and the Authority of Paul’s Doctrine

Doubt is one of the most common struggles among sincere believers, and it often appears precisely in those who genuinely trust Christ. When someone says, “I believe Him to be the Lord and Savior of my soul, yet I still doubt my salvation,” the issue is never the finished work of Christ—it is always the battle between the renewed spirit and the unrenewed mind. Under grace, salvation is not measured by feelings, sensations, or visible signs. Paul teaches that we are saved by believing the gospel of Christ’s death, burial, and resurrection (1 Cor 15:1-4), and he never ties assurance to emotional experiences or physical manifestations. Instead, he anchors it entirely in the objective truth of Christ’s finished work. Doubt does not mean a person is unsaved; it simply reveals that the flesh is still active (Gal 5:17) and the mind still needs renewal (Rom 12:2).

Many believers assume that the absence of dramatic transformation means nothing has happened. But Paul teaches that the moment we believe, God performs a spiritual operation that is invisible to the senses: we are sealed with the Holy Spirit (Eph 1:13), justified by faith (Rom 5:1), forgiven of all trespasses (Col 2:13), and made complete in Christ (Col 2:10). None of these realities produce physical sensations. The transformation the Holy Spirit works in us is internal and progressive, not outward or instant. The flesh remains unchanged (Rom 7:18), which is why a believer may “feel the same” even though everything has changed spiritually. Growth comes through doctrine, not emotion; through renewing the mind (Rom 12:2), not through waiting for signs; through walking in the Spirit (Gal 5:16), not through outward measures.

Another source of doubt comes from religious accusation. When the enemy whispers that wearing jewelry or certain fashion items makes your salvation false, he is not speaking from Scripture—he is speaking from legalism. Paul never connects salvation to outward appearance, clothing, or personal style. In fact, he warns the Body of Christ not to let anyone judge them in outward things or impose commandments that appear spiritual but have no value (Col 2:16-23). The devil loves to use rules, standards, and external measurements to undermine assurance, because he knows that a believer who doubts their standing in Christ becomes unstable and fearful. But grace teaches that salvation is rooted in Christ alone (Eph 2:8-9), not in behavior, appearance, or performance.

It is also essential to understand why we follow Paul’s doctrine when dealing with assurance and spiritual growth. Paul explicitly states that he is the apostle of the Gentiles (Rom 11:13), and the Lord Jesus Christ Himself commands believers today to recognize Paul’s writings as His authoritative instructions for this dispensation (1 Cor 14:37). This means that the doctrine of salvation, assurance, identity, and Christian living for the Body of Christ is found in Paul’s epistles—Romans through Philemon. When we ground our understanding in the doctrine Christ gave to Paul, confusion fades and assurance becomes stable.

The path forward is not to chase feelings or wait for visible change. It is to anchor assurance in the gospel (1 Cor 15:1-4), renew the mind with Pauline truth (Eph 4:23), and reject every form of legalistic condemnation (Rom 8:1). The believer must learn to distinguish between the voice of truth and the voice of accusation. Truth says you are complete in Christ (Col 2:10), sealed by the Spirit (Eph 1:13), and accepted in the Beloved (Eph 1:6). Accusation says you must prove, maintain, or validate your salvation through outward things. The more the mind is filled with sound doctrine (2 Tim 2:7; 2 Tim 3:16), the quieter the doubts become. Assurance grows not from looking at yourself but from looking at Christ and resting in what He has already accomplished.

Man has become as one of Us, to know good and evil

Genesis 3:22 — “The man has become as one of Us, to know good and evil”

When God says in Genesis 3:22 that “the man has become as one of Us, to know good and evil,” He is not announcing that humanity has gained divine wisdom or holiness. Instead, He is declaring that humanity has crossed into a realm that belongs to God alone—the realm of moral authority. Scripture consistently uses the phrase “knowing good and evil” to describe the ability to make independent moral judgments, not the possession of divine insight. For example, Deuteronomy 1:39 describes children as those who “do not know good and evil,” meaning they lack the maturity to make independent moral decisions. Likewise, in 2 Samuel 14:17, the woman of Tekoa praises David as one who can “discern good and evil,” referring to his judicial authority. These passages show that “knowing good and evil” is about claiming the right to decide, not about becoming morally enlightened.

This is exactly what Adam and Eve seized in the fall. Before sin entered, God alone defined what was good (Genesis 1), what was not good (Genesis 2:18), and what was forbidden (Genesis 2:17). But by eating from the tree, they rejected God’s authority and claimed the right to define morality for themselves. This is the tragic fulfillment of the serpent’s promise: “You shall be as gods, knowing good and evil” (Genesis 3:5). They did not become divine; they became self‑authorities, attempting to determine right and wrong apart from God. This moral autonomy is the essence of corruption, because humans now judge good and evil through a fallen nature rather than through God’s holiness. Scripture later describes this condition repeatedly: “Every man did what was right in his own eyes” (Judges 21:25). The fall is therefore not merely the breaking of a rule—it is the birth of human self‑rule.

Thou shalt be saved, and thy house: What this promise really means

Thou shalt be saved, and thy house: What this promise really means

When Paul tells the Philippian jailer, “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.” he is not announcing a shortcut to salvation, nor is he teaching that one person’s faith automatically transfers to everyone under their roof. Scripture never presents salvation as a group event triggered by the belief of a single individual. Instead, the statement reveals something far more consistent with the entire biblical pattern: when the head of a home turns to Christ, the door of the gospel swings open for everyone connected to that home. The promise is not that they are saved because he believed, but that they now stand within reach of the same saving message he has just received.

In the ancient world, a “household” was more than just the immediate family members. It included servants, dependents, and anyone living under the authority and care of the head of the home. When that head responded to the gospel, the apostles naturally directed the message to everyone within that relational sphere. This is exactly what happens in Acts 16. The very next verse says, “they spake unto him the word of the Lord, and to all that were in his house.” Each person heard the gospel for themselves. Each responded for themselves. The household was not saved by the jailer’s faith — the household was saved by their own faith, made possible because the jailer’s faith brought the gospel into their world.

This is the consistent pattern throughout Acts. Cornelius believed, and therefore his household also heard and believed. Lydia believed, and therefore her household likewise heard and believed. The gospel may enter a home through one person, but it never bypasses the personal response of those who hear it. God saves individuals, not clusters. Yet He often works through relational networks, and when one heart opens to Christ, the ripple effect can reach everyone connected to that life.

So, the meaning becomes clear: “Thou shalt be saved” speaks to the jailer’s personal faith. “And thy house” speaks to the extension of the same opportunity to those under his care. His belief opened the door for his justification; but through this opportunity, it brought justification to those in his family, who through their own faith, believed. The promise is not automatic salvation — it is automatic access to salvation. God honours the structure of the home by allowing the gospel to flow through it, but He honours the dignity of each soul by requiring each person to respond.

Credits to my friend Dennis for this topic.

Who decides what is morally right—God or people

Who decides what is morally right—God or people?

QUESTION:

Who decides what is morally right—God or people (like: Thomas Aquinas)—and why do Christians sometimes disagree about what is moral, especially when reading passages like Judges 11?

ANSWER:

When people ask whether morality is defined by man or by God, they often assume that morality is a universal system that applies the same way in every age, covenant, and dispensation. But Scripture shows something far more precise. God Himself defines what is right, but He does so within the framework of His revealed will for each people and each program. What was moral for Israel under the law is not the same as what governs the Body of Christ under grace. This is why trying to force all morality into one timeless category leads to confusion, disagreement, and contradictions.

The word “moral” simply refers to what is right or wrong according to a standard. The real question is not what the word means, but whose standard applies. Thomas Aquinas and other theologians tried to build universal systems of morality by blending philosophy with Scripture, but the Bible never asks Christians to follow man‑made categories or philosophical ethics. God revealed His will to Israel through the law, and He reveals His will to the Body of Christ through grace. Both come from Him, but they are not the same system, and they are not given to the same people.

How Can You Be Justified with God?

How Can You Be Justified with God?

There is a question that rises above every other question you will ever ask in this brief and fragile life, a question that stands like a mountain above the plains of human curiosity, refusing to be ignored or postponed, because it reaches beyond the boundaries of time and presses into eternity itself. That question is simply this: How can you be justified with God? You may spend your days wondering where you came from, what your purpose is, how the universe works, or what lies beyond the veil of death, but all these inquiries, however noble or fascinating, eventually bend toward this one unavoidable point. If you cannot stand righteous before a holy God, then every other discovery, achievement, or insight becomes nothing more than a temporary distraction from an eternal problem. Job asked it plainly: “How should man be just with God?” (Job 9:2). Bildad echoed it: “How then can man be justified with God?” (Job 25:4). And whether you realize it or not, your own soul whispers the same question in the quiet hours when the noise of life fades and the weight of eternity presses in.

Yet the tragedy—and the irony—is that although this question is the greatest question ever placed before the human heart, you are utterly incapable of answering it by your own intellect, your own religion, or your own tradition. You may pride yourself on your intelligence, your education, your ability to reason and analyze and debate, but the moment you attempt to climb the heights of God’s righteousness with the ladder of your own understanding, you discover that your ladder is far too short, your footing far too weak, and your vision far too dim. God confronted Job with this reality when He asked, “Where wast thou when I laid the foundations of the earth?” (Job 38:4), reminding him—and reminding you—that the human mind, however brilliant, cannot reach into the counsels of God or grasp the depths of His righteousness. You may understand the mechanics of the world around you, but you cannot, by intellect alone, understand the holiness of the God who made it.

Just and the Justifier: How God Solved the Impossible

JUST AND THE JUSTIFIER: HOW GOD SOLVED THE IMPOSSIBLE

There are moments in Scripture where God forces me to stop, breathe, and face reality without the comfort of excuses or the illusion of self‑importance. Romans 1–3 is one of those moments. It is not a gentle introduction to the Christian life; it is a courtroom, a spotlight, and a mirror. It is God taking me by the shoulders and saying, “Look at Me. Look at yourself. Now tell Me how you plan to reconcile the two.” And this is where the true dilemma begins.

THE DILEMMA I CANNOT ESCAPE

God is righteous. I am guilty. I cannot soften either side of that equation. God’s righteousness is not flexible, adjustable, or sentimental. It is absolute. It is the blazing, unchanging standard of His own nature (Deut.32:4). He cannot deny Himself (2 Tim.2:13). He cannot lower His bar. He cannot call evil good or good evil (Isa.5:20). He cannot overlook sin, excuse sin, or pretend sin is something less than what it is.

And then there is me. Not the polished version of me. Not the church‑friendly version of me. Not the version I present to others. The real me — the one God sees (Heb.4:13). Romans 3 does not allow me to hide behind the façade of “I’m not that bad.” It strips me bare and leaves me standing in the full light of divine truth: There is none righteous (Rom.3:10). There is none that doeth good (Rom.3:12). Every mouth is stopped (Rom.3:19). All the world is guilty before God (Rom.3:19).

Understanding How God Works Today in the Dispensation of Grace

Understanding How God Works Today in the Dispensation of Grace

In recent years, many sincere believers have raised questions about the role of works, miracles, signs, and the ministry of the Holy Spirit in the life of the Christian today. Some insist that faith must be accompanied by visible manifestations, others appeal to personal experiences of healing or supernatural events, and still others argue that the miraculous signs of early Acts should be the normal expectation for the church today. These discussions often become heated because they touch deeply held convictions. For that reason, it is essential to step back from experience‑based arguments and examine what Scripture—rightly divided—actually teaches about God’s work in this present dispensation of grace. The purpose of this post is to clarify these issues biblically, to distinguish between Israel’s program and the Body of Christ, and to show why God’s focus today is spiritual rather than physical.

A common passage raised in these discussions is James’s statement that “faith without works is dead.” This is absolutely true, but it must be understood in its proper context. James wrote his epistle “to the twelve tribes scattered abroad” (James 1:1). His audience is Israel, not the Body of Christ. Israel’s kingdom program required works as evidence of faith because the kingdom was at hand and Israel was under covenant obligations. In contrast, Paul—the apostle of the Gentiles—teaches that salvation today is “to him that worketh not, but believeth” (Romans 4:5), and that it is “not of works, lest any man should boast” (Ephesians 2:9). Both James and Paul speak truth, but they speak to different programs. Mixing Israel’s kingdom requirements with the Body of Christ’s grace doctrine produces confusion and leads people to expect signs and manifestations that God is not performing today.

The Shocking Price of Sin: Adam’s Lesson, Our Reality

This post and its message were inspired by a precious and beloved brother of mine who regularly preaches Christ on the street corners. One of his YouTube videos was the inspiration for this topic and the probable series of posts to come that trace blood, sacrifice, and atonement through Scripture.

Thank you for your faithfulness, Brother Lloyd. 🙏

The Shocking Price of Sin: Adam’s Lesson, Our Reality

Adam was created in perfection. He only knew life. Proof of this is the fact that he named his wife Eve because she was the mother of all living (Genesis 3:20). Death was not part of his world. But when sin entered, everything changed. Shame exposed their nakedness, and fig leaves—human effort—could not cover it.

Genesis 3:21 records: “Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them.” This was no small act. For the first time, Adam saw death. An innocent animal was slain. Blood was shed. Life was taken so that his guilt could be covered. Imagine the shock, the horror, the weight of guilt pressing down as Adam realized: my sin caused this death.

The fig leaves they had sewn together represented man’s attempt to atone for sin by his own effort. But God rejected this. Nothing we do can cover guilt. Only blood, determined by God, can atone. This was not arbitrary—it was prophetic. It pointed forward to Christ, the Lamb of God, whose blood alone would bring true atonement. From the very beginning, God was teaching that forgiveness is not earned by human effort but provided through His appointed sacrifice.

Godly living in Christ will always provoke opposition in a fallen world

Godly living in Christ will always provoke opposition in a fallen world

Paul’s statement in 2 Timothy 3:12 is striking: “Yea, and all that will live godly in Christ Jesus shall suffer persecution.” The word shall is deliberate—it does not suggest possibility but certainty. The principle is that godly living in Christ will always provoke opposition in a fallen world. This is consistent with the words of the Lord Jesus Himself: “If they have persecuted me, they will also persecute you” (John 15:20). The world that rejected Christ will inevitably resist those who reflect His life and truth.

It is important to understand what persecution means in this context. Persecution is not limited to physical harm or martyrdom. It includes ridicule, rejection, slander, exclusion, and opposition in any form. Sometimes it is subtle—mockery, loss of opportunities, strained relationships. Other times it is severe—imprisonment, violence, or even death. The essence of persecution is that the world resists godliness because godliness exposes sin. As Jesus said, “Men loved darkness rather than light, because their deeds were evil” (John 3:19-20). Wherever light shines, darkness reacts.

The condition Paul sets is clear: persecution comes to those who will live godly in Christ Jesus. This is not about mere profession of faith, but about a life actively reflecting Christ’s truth and holiness. A believer who blends into the world may avoid persecution, but one who stands for truth will inevitably face resistance. The issue is not whether persecution is constant, but whether it is inevitable when godliness is consistently lived out. The world is at enmity with God, and those who walk in His ways will feel that enmity in some form.

Be ye not unequally yoked

Be ye not unequally yoked

When Paul writes in 2 Corinthians 6:14, “Be ye not unequally yoked together with unbelievers,” he uses an image drawn from farming. Two animals yoked together must be of the same kind and strength, or the work will be hindered. Spiritually, the lesson is that believers must not bind themselves in partnerships, alliances, or commitments that compromise their faith or obedience to Christ. The yoke speaks of shared direction and shared burden, and if one is walking in truth while the other is walking in darkness, the result is conflict and compromise.

It is important to see that this command does not mean believers must cut off all contact with unbelievers. Paul himself clarifies in 1 Corinthians 5:9-10 that to avoid unbelievers entirely would mean leaving the world altogether. The issue is not ordinary relationships but binding partnerships that demand shared spiritual commitments. When a believer enters into marriage, business, or ministry alliances with those who reject the truth, he is unequally yoked, and his walk with Christ is endangered. The warning is against compromise, not against contact.

This distinction is also applicable when considering family and friends who are unbelievers. Having unbelieving family members or friends is not a violation of this verse. In fact, Scripture calls us to love them, live peaceably with them, and be a witness of the gospel in their presence (Romans 12:18; 1 Corinthians 7:12-16). These relationships are part of the believer’s testimony in the world. They are not “yokes” in the biblical sense unless they demand shared spiritual commitments that pull the believer away from Christ. We are called to be salt and light, not to isolate ourselves from those who need the gospel.

The question also extends to those who profess Christianity but trust in a false gospel, particularly a gospel of works. Galatians 1:6-9 makes clear that trusting in works for salvation is “another gospel” and not saving faith at all. Though such individuals may claim the name of Christ, they are not resting in His finished work, and therefore they remain “unbelievers” in the sense Paul describes in 2 Corinthians 6:14. This means that believers must exercise caution. Outreach to them is right and necessary, but spiritual fellowship or ministry partnership that affirms their error is forbidden. To join hands in ministry with those who preach another gospel is to compromise the truth.

The balance, then, is clear. Believers are called to separate from partnerships that compromise truth, but they are also called to remain present in relationships where God has placed them, bearing witness to the gospel. We are not commanded to isolation, but to faithful testimony. The principle of being “not unequally yoked” is about guarding the purity of our walk and our witness, while still living in the world as ambassadors for Christ. Separation from error and compromise must be firm, but love and presence among unbelievers must remain, so that the light of the gospel shines clearly.

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Thank you, Dennis, for an excellent question.

The Revelation of Blood and Forgiveness Across the Dispensations

The Revelation of Blood and Forgiveness Across the Dispensations

Redemption has always been tied to blood, but the way God revealed its meaning changed over time. The cross of Christ is the foundation of salvation in every age, yet the understanding of His blood and death unfolded progressively. To grasp this, we must trace the theme across the Old Testament, the earthly ministry of Christ in the Gospels, the preaching of Peter and the Twelve in early Acts, and finally the mystery revealed to Paul. Only then do we see how the blood of Christ takes on its full, once-for-all meaning in the dispensation of grace, and how Hebrews later confirms this truth for tribulation saints.

Old Testament: Blood as Covering, Not Full Payment

From the beginning, God tied forgiveness to blood. When Adam and Eve sinned, He clothed them with skins (Genesis 3:21), showing that blood had to be shed to cover sin. Abel’s offering of the flock was accepted because it was a blood sacrifice (Genesis 4:4). Under the law, God declared, “It is the blood that maketh an atonement for the soul” (Leviticus 17:11). Yet Hebrews 10:4 makes clear: “It is not possible that the blood of bulls and of goats should take away sins.”

Animal sacrifices provided temporary covering, but they could not remove sin. Old Testament saints were saved by faith in what God revealed at the time, expressed through obedience to His instructions. Abraham believed God, and it was counted to him for righteousness (Genesis 15:6). They did not know the cross, but God looked forward to it. Their salvation rested on His provision, not their knowledge of Christ’s blood.

The Gospels: Messiah Presented, Blood Mentioned but Not Understood

The Lord’s Supper Today

The Lord’s Supper Today

When we look at the Lord’s Supper, we must rightly divide between the kingdom program for Israel and the revelation given to Paul for the Body of Christ. In the Gospels, the Supper was instituted by the Lord on the night He was betrayed, and for Israel it was directly tied to the Passover. It pointed forward to the coming kingdom where Christ promised He would drink the cup “new with you in My Father’s kingdom.” For them, it was a covenant meal, anticipating earthly blessings and the reign of Christ on earth.

Paul, however, gives us a different perspective. He is the only apostle who directly instructs the Body of Christ about the Supper, and he does not connect it to Israel’s Passover or their covenant hope. Instead, he presents it as a memorial of Christ’s death, the very foundation of our salvation, and tells us to proclaim His death until He comes. The focus is not on covenant promises but on the cross and its meaning for us today.

This is why Paul warns in 1 Corinthians 11:27-29 about partaking “unworthily.” The issue is not whether we are personally worthy—none of us are in ourselves—but whether we treat the Supper lightly or as common. In Corinth, believers were abusing it, turning it into a feast, dividing by class, and dishonoring Christ. Paul’s correction was to restore its spiritual meaning: to remember His body and blood given for us.

If Paul sinned in ignorance yet he found mercy, how are we without excuse today?

If Paul sinned in ignorance yet he found mercy, how are we without excuse today?

Paul’s testimony in 1 Timothy 1:13 begins with a seemingly unforgivable predicament. He openly confesses that before his salvation he was “a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.” Under the kingdom program, blaspheming the Holy Spirit was an unpardonable sin (Matthew 12:31-32), which means that Paul could not have been redeemed in that dispensation. Yet God revealed a brand new program of grace, and Paul became the first convert under this administration. His salvation was not an exception to the rule but a demonstration of it—showing that even the worst offender could be utterly forgiven through the cross of Christ. In this way, Paul’s conversion sets the pattern for all who would follow, proving that ignorance and rebellion are fully covered by the riches of God’s grace.

It is important to see that Paul’s ignorance did not excuse his guilt. Romans 1:20 makes clear that man is “without excuse,” because creation and conscience testify to God’s reality. Ignorance may describe the condition of man, but it never removes accountability before God. Paul still needed mercy, and his salvation was entirely based on the sheer grace of God revealed in Christ. This is why he calls himself the “chief of sinners” (1 Timothy 1:15), not to glorify his past, but to magnify the mercy that reached him. His example teaches us that salvation is not earned by merit or diminished by ignorance, but rests solely on the finished work of Christ.

How does the concept of Predestination and Freewill work?

How does the concept of Predestination and Freewill work?

When Paul writes in Ephesians 1:11, “In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will”, he is not teaching that God predestined who would believe, but rather what He determined beforehand for all who are in Christ. The context of Ephesians 1 is corporate, describing the blessings believers share “in Christ.” Predestination here refers to the inheritance, adoption, and conformity to Christ’s image that God has already planned for those who believe the gospel (1 Corinthians 15:3-4). In other words, predestination is about the destiny of the saved, not the selection of the saved.

This distinction becomes clearer when we consider God’s foreknowledge. Romans 8:29 says, “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son…” Calvinism teaches that God unconditionally elects some to salvation and passes over others, but Scripture emphasizes foreknowledge rather than forced choice. God, being all-knowing, knew before creation who would believe the gospel, but His foreknowledge does not mean He overrode their free will. Foreknowledge simply means God knew beforehand; predestination means He determined the destiny of those who believe; and election refers to God choosing the body—the church, “in Christ”—as the vessel of blessing (Ephesians 1:4, “According as he hath chosen us in him before the foundation of the world…”).

Romans 8:29-30 lays out the golden chain of salvation: foreknow → predestinate → call → justify → glorify. Notice that the predestination is to be conformed to the image of His Son. This is not about God deciding who will believe, but about what happens to those who do believe. Once a person trusts the gospel, their destiny is fixed: they are called, justified, and ultimately glorified. This passage is about the security of salvation, not the denial of free will.

“It is finished.”

“It is finished.” (John 19:30)

When Jesus cried out “It is finished” upon the cross, He was not speaking of defeat, but of victory. The Greek word used here is tetelestai, meaning “paid in full.” In that single declaration, the eternal plan of redemption was sealed. The debt of sin was not partially addressed, nor left incomplete—it was fully satisfied by the blood of Christ.

This statement marks the end of the old covenant sacrifices, for the Lamb of God had offered Himself once for all (Hebrews 10:12). No more offerings are required, no more rituals can add to His work. The shadow gave way to the substance, and the law found its fulfillment in Him. Every prophecy concerning His suffering was accomplished, every demand of divine justice met, and every promise of salvation secured.

The depth of this truth is staggering. “It is finished” means that sin’s penalty has been borne, Satan’s power has been broken, and the way to God has been opened. It means that reconciliation is now possible, that peace with God is offered freely, and that eternal life is available to all who believe. What was impossible through human effort is now accomplished through divine grace.

And this cry still echoes today. Though spoken nearly two thousand years ago, its power remains. Salvation is still available because of this expression. Now, while the season of grace continues, do not harden your heart—hear the gospel and place your trust in Jesus Christ. His finished work is the foundation, and faith in Him secures eternal life.

So let us hear His words not as the closing of a life, but as the opening of a door. “It is finished” is the assurance that nothing more needs to be done, nothing more can be added, and nothing more must be paid. The cross stands as the completed work of God’s love, and the invitation remains: believe, and receive the gift of salvation.

The age-old claim that Paul’s gospel of grace require baptism and works

The age-old claim that Paul’s gospel of grace require baptism and works

Many have stumbled over the age‑old claim that Paul’s gospel in Ephesians 2:8-9 is incomplete without baptism or the works James describes, as though the two must be blended together to secure salvation. This confusion arises because people fail to rightly divide the Word of truth, mixing Israel’s kingdom doctrine with the mystery revealed to Paul for the Body of Christ. When doctrines are merged, clarity is lost, and the simplicity of the gospel of grace is buried under ritual and performance. The following post sets the record straight by laying out Paul’s teaching in its proper dispensation, showing why we must rightly divide in order to fully grasp the clarity of Scripture and rest in the finished work of Christ.

Claim:

Paul never actually used the word “alone” in Ephesians 2:8-9, yet some argue the reformers inserted it to stress faith without works. Instead, Paul is said to emphasise redemption through baptism, describing it as burial with Christ and rising to new life in Him. James is then understood to qualify Paul’s words by teaching that while we are justified by grace, sanctification requires our response in doing God’s will, so that faith is ultimately justified by good works (James 2:14-26).

Correction:

The Broken Bridge

The Broken Bridge

There was once a village separated from the city by a deep canyon. Years ago, a strong bridge had connected the two, but over time it collapsed, leaving the villagers stranded. Many tried to build their own way across—ropes, ladders, planks—but every attempt failed. Some fell. Some gave up. Others just pretended the city didn’t exist.

One day, a man from the city came. He was the builder’s son, sent by his father to restore the way. He didn’t use the villagers’ broken materials. He laid down a new bridge—strong, perfect, and free to cross. Some doubted it. Others tried to add their own steps. But those who simply trusted the bridge and walked across found themselves safely in the city, welcomed with joy.

What God Did for Us Through Jesus

Just like the villagers, we were separated from God by sin. No amount of religion, good works, or effort could build a way back. But God sent His Son—Jesus Christ—to be the bridge. He died for our sins, was buried, and rose again. He didn’t ask us to build anything. He built it all. And now, anyone who believes in Him is justified, forgiven, and brought near to God.

Scriptures (KJV)

• “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” — Romans 5:8
• “Moreover, brethren, I declare unto you the gospel… how that Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day…” — 1 Corinthians 15:1-4
• “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.” — Romans 5:1
• “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God.” — Ephesians 2:8

The Grace Gospel

You don’t need to build your own way to God. You don’t need religion, rituals, or works. All you need Christ. Simply believe in this good news—that He died for your sins and rose again for your justification (Rom.4:25)—and God will save you, freely and forever. That’s grace. That’s peace. That’s the gift.

From Shadows to Substance: Paul’s Mystery Doctrine and the Sabbath

QUESTION:

As a Christian who follows the Messiah rather than the traditions of Christianity, what day did and does the Messiah — our example — continue to esteem (Greek: κρίνω, to judge, to decide, to determine) as the Sabbath (Hebrews 13:8)?

ANSWER:

When we look at the life of the Messiah in the days of His earthly ministry, we see that He honoured the Sabbath as it was given by God from the beginning. Luke 4:16 says that it was His custom to go into the synagogue on the Sabbath day. This was right in the context of Israel under the Law, for Jesus was “made under the law” (Galatians 4:4) and lived as a Jew among Jews. He did not set aside the Sabbath, but He corrected the false traditions that men had added, showing that it was lawful to do good on the Sabbath (Matthew 12:12). In that time, the seventh day was rightly esteemed, because the Law was still in effect for Israel.

But when we rightly divide the Word of truth (2 Timothy 2:15), we see that the Sabbath, along with feast days, ordinances, and observances, does not apply to the body of Christ today. Paul makes this clear in Colossians 2:16–17: “Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: which are a shadow of things to come; but the body is of Christ.” These things were shadows, pointing forward, but now the reality is Christ Himself. Under grace, they are of no effect, because our standing before God is not in ordinances but in the finished work of Christ.

Paul’s doctrine, the mystery revealed to him, is what governs the body of Christ today. He was given the dispensation of the grace of God (Ephesians 3:2–3), and his epistles are our curriculum, our spiritual doctrine. God’s will in this dispensation is simple and clear: “Who will have all men to be saved, and to come unto the knowledge of the truth” (1 Timothy 2:4). That truth is found in Paul’s gospel, the preaching of Jesus Christ according to the revelation of the mystery (Romans 16:25). This is what matters for us today, not the observances of the Law given to Israel.

In summary, Jesus esteemed the Sabbath in His earthly ministry because He lived under the Law as a Jew. But for the body of Christ, the Sabbath and all ordinances are no longer binding. Paul teaches that these things are shadows, and in grace they have no effect. Our focus is on the mystery doctrine revealed to Paul, which is God’s will for us today: salvation and the knowledge of the truth through the gospel of Christ.