I would not, brethren, that ye should be ignorant of this mystery

I would not, brethren, that ye should be ignorant of this mystery

There’s a warning in Romans 11:25 that most believers have either never heard or never taken seriously. And that’s heartbreaking. Because it’s not a gentle nudge—it’s a piercing rebuke. Paul isn’t simply informing the church; he’s confronting a dangerous condition that has crept into the Body of Christ and taken root. He writes, “I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits…”—and you can almost feel the urgency in his voice. He’s not just teaching. He’s pleading.

Our doctrine should not be open for negotiation or compromise. It's not supposed to be treated as a casual curiosity. The mystery Paul refers to isn’t a side topic—it’s the very program we’re living in. It was hidden from the prophets, kept secret since the world began, and revealed only after Christ ascended and chose Paul to unveil it. And yet, despite its weight and wonder, it’s treated like an optional extra. Something for the “deep” Christians. Something we’ll get to later. 

However, if we read further, we'll learn that Paul doesn’t give us that luxury. He says plainly: if you’re ignorant of this mystery, you will be wise in your own conceits. Not might be. Will be. And that’s exactly what we see today. Churches filled with sincere people who are sincerely wrong. Preachers standing in pulpits, crafting doctrine from imagination, blending Israel and the Body, prophecy and mystery, law and grace—until nothing is distinct and everything is confused. They quote scripture, but they quote it out of place, out of context, and out of order. And the result is not spiritual maturity. It’s spiritual conceit. A kind of self-assured wisdom that feels biblical but is built on sand.

When Foundations Are Blended – How Misunderstanding Scripture Breeds Confusion

When Foundations Are Blended – How Misunderstanding Scripture Breeds Confusion

When the Bible is not rightly divided, sincere believers often blend Israel’s kingdom doctrine with the Body of Christ’s grace doctrine. This mixture may seem harmless, even noble, but it produces confusion, contradiction, and ultimately false doctrine. Instead of clarity, we get manmade interpretations that twist Scripture to fit human reasoning. Instead of assurance, we get spiritual instability.

The root issue is foundational: Israel’s prophetic program and the Body of Christ’s mystery program are not the same. They have different audiences, different messages, and different hopes. When these are blended together, even well-meaning believers begin to reinterpret verses, redefine terms, and resist the very apostle Christ sent to reveal the truth for this age.

Below are twenty real-world claims made by believers who do not rightly divide. Each one is followed by a doctrinal correction using Scripture alone—especially Paul’s epistles, which contain the doctrine for the Body of Christ. These examples are not meant to shame, but to teach. They show how far we can drift when we ignore the dispensational boundaries God has placed in His Word.

🔹 Claim 1: “I believe the Bible teaches there is one foundation; not two.”

Correction: Scripture teaches that Jesus Christ is the ultimate foundation (1 Corinthians 3:11), but it also reveals that this foundation is applied differently across dispensations.

• Israel’s foundation was laid in prophecy and promises (Isaiah 28:16, Matthew 16:18), connected to the kingdom and covenants.
• The Body of Christ’s foundation was revealed as a mystery after the cross (Romans 16:25, Ephesians 2:20), built on the gospel of grace.

Paul distinguishes between what was spoken by the prophets since the world began (Acts 3:21) and what was kept secret since the world began (Romans 16:25). These are not the same foundation in application, audience, or doctrine.

🔹 Claim 2: “There is one gospel; not two.”

Correction: Paul explicitly refers to “my gospel” (Romans 2:16, Romans 16:25, 2 Timothy 2:8), which he received “by the revelation of Jesus Christ” (Galatians 1:11-12). This gospel was not known or preached before the cross.

• Gospel of the Kingdom: Preached by Jesus and the twelve (Matthew 4:23, Matthew 10:5-7), focused on Israel’s earthly kingdom.
• Gospel of Grace: Preached by Paul, centred on Christ’s death, burial, and resurrection for our sins (1 Corinthians 15:3-4).

Galatians 2:7-9 confirms two distinct gospels: “the gospel of the uncircumcision” committed to Paul, and “the gospel of the circumcision” committed to Peter. These are not interchangeable.

🔹 Claim 3: “People were saved in the OT the same way as in the NT. Paul proves this from Romans 4…”

Correction: Romans 4 shows that Abraham and David were justified by faith, but it does not teach that they were saved by the same gospel. Paul uses their examples to illustrate the principle of justification by faith, not the content of the gospel.

• Abraham believed God’s promise of seed and blessing (Genesis 15:6).
• David rejoiced in imputed righteousness without works (Psalm 32:1-2).

Neither believed in the death, burial, and resurrection of Christ for salvation. That gospel was not yet revealed (1 Corinthians 2:7-8). Paul uses their faith to teach the mechanism of justification, not the message they believed.

🔹 Claim 4: “Your verses talking about the foundation of Israel don’t cite the word foundation.”

Correction: While the word “foundation” may not appear in every verse, the concept is clearly present.

• Matthew 16:18 – Jesus says, “Upon this rock I will build my church,” referring to the Messianic assembly built on Peter’s confession.
• Isaiah 28:16 – God lays in Zion “a foundation,” a stone, a tried stone—pointing to Christ as Israel’s cornerstone.
• Hebrews 6:1 – Warns Jewish believers not to “lay again the foundation” of repentance and dead works, because their foundation had already been laid.

Paul also speaks of the Body of Christ being built on a different foundation—“Jesus Christ, and him crucified” (1 Corinthians 2:2), revealed through the mystery (Romans 16:25).

🔹 Claim 5: “The foundation of Israel was the new covenant and salvation by grace through faith; the same as NT believers.”

Correction: The new covenant was promised to Israel (Jeremiah 31:31-34, Hebrews 8:8-10), but it is not the basis of salvation for the Body of Christ.

• The Body of Christ is not under covenants (Romans 6:14, Galatians 3:17-18).
• Paul never teaches that we are saved by the new covenant. He teaches salvation by grace through faith apart from covenants (Ephesians 2:8-9, Titus 3:5).

Israel’s new covenant includes law written on hearts, national restoration, and forgiveness tied to their kingdom program. Our salvation is based on the mystery, not prophecy or covenant.

🔹 Claim 6: “They looked forward to the cross, while we look backward to the cross.”

Correction: Scripture does not teach that Old Testament saints looked forward to the cross. Paul says the cross was hidden and not understood until revealed.

• 1 Corinthians 2:7-8 – The wisdom of God was hidden; had the princes known it, they would not have crucified the Lord.
• Luke 18:31-34 – Jesus foretells His death, but the disciples “understood none of these things.”

The cross was not the object of faith in the Old Testament. Their faith was in what God revealed to them at that time. Only after the resurrection was the gospel of grace made known (Galatians 1:11-12).

🔹 Claim 7: “Christ and the new covenant ARE the promises made to Israel.”

Correction: Christ is indeed the fulfiller of God’s promises to Israel (Romans 15:8), but the Body of Christ is not the recipient of those promises.

• The promises to Israel include land, kingdom, and national restoration (Genesis 12:1-3, Ezekiel 37:21-28).
• The Body of Christ is a new creature (2 Corinthians 5:17), not spiritual Israel, and not under covenant.

Paul teaches that our blessings are in heavenly places (Ephesians 1:3), not earthly promises. We are saved by a gospel that was kept secret until revealed to Paul (Romans 16:25).

🔹 Claim 8: “Jesus is messiah of all of us not just Jews—that’s how he could save the Samaritan woman at the well.”

Correction: Jesus is indeed the Messiah (John 4:25-26), but His earthly ministry was to Israel only.

• Matthew 15:24 – “I am not sent but unto the lost sheep of the house of Israel.”
• Romans 15:8 – “Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers.”

The salvation of the Samaritan woman was based on Israel’s prophetic program, not the mystery revealed to Paul. Gentile inclusion in the Body of Christ was not known during Christ’s earthly ministry—it was revealed later (Ephesians 3:5-6).

🔹 Claim 9: “Jesus taught both Jews and Gentiles—his message is for all of us.”

Correction: Jesus taught under the law (Galatians 4:4), and His message was directed to Israel.

• Matthew 10:5-6 – He instructed the twelve: “Go not into the way of the Gentiles… but go rather to the lost sheep of the house of Israel.”
• Romans 11:13 – Paul says, “I am the apostle of the Gentiles, I magnify mine office.”

The message for all nations—Jew and Gentile alike—was revealed through Paul, not through Christ’s earthly ministry. The gospel of grace was not preached until after the cross (1 Corinthians 15:3-4).

🔹 Claim 10: “Do you think Paul saves us?”

Correction: Paul does not save anyone. Salvation is through Christ alone.

• 1 Timothy 1:15 – “Christ Jesus came into the world to save sinners.”
• Romans 1:16 – The gospel of Christ “is the power of God unto salvation to every one that believeth.”

However, Paul is the chosen vessel to reveal the gospel of grace (Acts 9:15, Galatians 1:11-12). His writings contain the doctrine by which we are saved today (Romans 2:16, 2 Timothy 2:8).

🔹 Claim 11: “Do you think we can get to heaven even if we don’t read Paul’s words or accept him as an apostle?”

Correction: Paul’s words are not optional—they are the commandments of the Lord.

• 1 Corinthians 14:37 – “The things that I write unto you are the commandments of the Lord.”
• Romans 16:25 – Salvation today is “according to the revelation of the mystery… made known to all nations.”

To reject Paul’s apostleship is to reject the gospel that saves in this dispensation. Christ sent Paul to preach “not with wisdom of words, lest the cross of Christ should be made of none effect” (1 Corinthians 1:17).

🔹 Claim 12: “All we need is God and Jesus—anything after the gospels is ancient opinion pieces.”

Correction: All Scripture is inspired by God—not opinion.

• 2 Timothy 3:16 – “All scripture is given by inspiration of God.”
• 1 Thessalonians 2:13 – Paul’s words are “not the word of men, but… the word of God.”

The gospels record Christ’s ministry to Israel. The doctrine for the Body of Christ is found in Paul’s epistles (Romans through Philemon). To ignore them is to miss the message of grace.

🔹 Claim 13: “Revelation has great knowledge but is symbolic and easily causes confusion and division.”

Correction: If “revelation” refers to new information revealed by God, then Scripture affirms that divine revelation is purposeful, progressive, and often literal—especially when rightly divided.

• 2 Timothy 3:16 – “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.”
• Deuteronomy 29:29 – “The secret things belong unto the Lord… but those things which are revealed belong unto us… that we may do all the words of this law.”

While some portions of Scripture (such as apocalyptic prophecy) use symbolic language, most of the Bible—especially Paul’s epistles—is written in plain, literal terms. Paul’s revelation of the mystery (Ephesians 3:3-6, Colossians 1:25-27) is not symbolic—it is doctrinal truth for the Body of Christ, revealed clearly and directly.

Confusion arises not from revelation itself, but from failing to rightly divide between prophecy and mystery (2 Timothy 2:15). When Scripture is approached dispensationally, its meaning becomes clear, and division gives way to understanding.

🔹 Claim 14: “God and Jesus is all we need—whether Jesus came to Paul or not matters very little.”

Correction: Jesus appearing to Paul matters greatly—it was the means by which the gospel of grace was revealed.

• Galatians 1:11-12 – Paul received the gospel “by the revelation of Jesus Christ.”
• Ephesians 3:2-3 – “The dispensation of the grace of God… by revelation he made known unto me the mystery.”

Without Paul’s revelation, the gospel of grace would remain hidden. Christ’s post-resurrection appearance to Paul is foundational to our doctrine.

🔹 Claim 15: “God came to Moses and you aren’t idolizing Moses and the law of Moses like you are Paul.”

Correction: We do not idolise Paul—we follow him as he follows Christ.

• 1 Corinthians 11:1 – “Be ye followers of me, even as I also am of Christ.”
• Romans 6:14 – “Ye are not under the law, but under grace.”

Moses was the mediator of the law for Israel. Paul is the apostle of grace for the Body of Christ. To follow Paul, who is our example and pattern, is to follow Christ’s message for this dispensation.

🔹 Claim 16: “Water baptism is necessary for salvation because Jesus commanded it and the apostles practiced it.”

Correction: Water baptism was part of Israel’s kingdom program, not the gospel of grace.

• Mark 16:16 – “He that believeth and is baptized shall be saved” was spoken to Israel.
• 1 Corinthians 1:17 – Paul says, “Christ sent me not to baptize, but to preach the gospel.”

Salvation today is by grace through faith alone (Ephesians 2:8-9). Water baptism is not required for salvation in the Body of Christ.

🔹 Claim 17: “The church began in Acts 2 when the Holy Spirit was poured out.”

Correction: Acts 2 marks the beginning of the kingdom church, not the Body of Christ.

• Acts 2:16 – Peter says, “This is that which was spoken by the prophet Joel.”
• Acts 3:21 – Peter preaches the “times of restitution” spoken by the prophets.

The Body of Christ was not revealed until Paul (Ephesians 3:3-6). The church of this dispensation began with the revelation of the mystery, not the outpouring of prophecy.

🔹 Claim 18: “We are spiritual Israel, inheriting the promises made to Abraham.”

Correction: The Body of Christ is not spiritual Israel. We are a new creature, not a continuation or replacement of Israel.

• 2 Corinthians 5:17 – “If any man be in Christ, he is a new creature.”
• Galatians 3:28 – “There is neither Jew nor Greek… for ye are all one in Christ Jesus.”

The promises made to Abraham include land, nationhood, and blessing through his seed (Genesis 12:1-3). These are fulfilled in Christ for Israel, not transferred to the church. Paul teaches that our inheritance is in heavenly places (Ephesians 1:3), not earthly promises.

🔹 Claim 19: “Jesus preached the same gospel as Paul—they both taught love and forgiveness.”

Correction: While both preached truth, their messages were not the same.

• Matthew 4:17 – Jesus preached, “Repent: for the kingdom of heaven is at hand.”
• 1 Corinthians 15:3-4 – Paul preached Christ crucified, buried, and risen for our sins.

Jesus preached the gospel of the kingdom to Israel under the law (Matthew 10:5-7). Paul preached the gospel of grace to all, apart from the law (Romans 3:21-22). Love and forgiveness are present in both, but the gospel message and its doctrinal content are distinct.

🔹 Claim 20: “The Sermon on the Mount is the Christian’s guide for daily living.”

Correction: The Sermon on the Mount (Matthew 5–7) was given to Israel under the law, not to the Body of Christ.

• Matthew 5:17-18 – Jesus affirms the law: “Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.”
• Romans 6:14 – “Ye are not under the law, but under grace.”

The Sermon outlines kingdom ethics for Israel’s future reign. It includes law-keeping, temple offerings, and judgment warnings. Paul’s epistles contain the doctrine for daily living in this age of grace (Romans 12, Ephesians 4–6, Colossians 3).

🔹 Final Encouragement: Why Rightly Dividing Matters

These twenty claims show how easily Scripture can be misinterpreted when prophecy and mystery are blended. The result is confusion, contradiction, and doctrines that must be twisted to fit human reasoning. But God is not the author of confusion (1 Corinthians 14:33). He gave us a pattern—Paul’s gospel—to follow in this age of grace.

Rightly dividing the Word of truth (2 Timothy 2:15) is not optional. It is the only way to understand Scripture in its proper context, to honour God’s dispensational design, and to walk in the assurance of sound doctrine. When we divide rightly, we don’t need to twist verses—we simply believe them as they stand.

Let us stand firm on the foundation revealed to Paul, and build with clarity, not confusion.

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.

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.

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?

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.

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.

Does Dispensationalism Divide God?

Does Dispensationalism Divide God?

Many critics of dispensational truth argue that it creates a dangerous division within the Godhead—portraying the Father as the source of law and judgment, and the Son as the bearer of grace and mercy. This objection often takes the form of five specific claims:

• That dispensationalism separates the Father and the Son, implying two different divine standards.
• That it introduces two laws—one from the Father, one from the Son—undermining the incarnation.
• That it makes Jesus a new lawgiver who softens or replaces the Father’s commands.
• That it turns the kingdom of God into a political system rather than a spiritual reality.
• That it revives the ancient heresy of Marcionism by dividing the Old and New Testament portrayals of God.

In the article below, we will examine each of these claims in light of Scripture and demonstrate that they arise from a misunderstanding of dispensational teaching. Far from dividing the Godhead, dispensational truth affirms the unity of Father, Son, and Spirit—each operating in perfect harmony across distinct stewardships. Let the Word rightly divided bring clarity.

Dispensationalism and the Unity of the Godhead: One Will, One Purpose

A common accusation against dispensational truth is that it separates the Father and the Son—portraying the Father as the source of law and judgment, and the Son as the agent of grace and mercy. This objection claims that dispensationalism teaches two different divine wills, or even two different standards of righteousness. But this is a misrepresentation. Dispensational truth does not divide the Godhead; it distinguishes the progressive revelation of God’s unified purpose across time. Scripture affirms that the Father, Son, and Holy Spirit are one in essence, one in purpose, and one in will—yet they have revealed that will in different ways across dispensations.

Let us examine the key misunderstandings and correct them with Scripture.

Dispensational Clarity concerning the Unity of God

Many who oppose dispensational truth often raise concerns about the unity of God and the gospel, suggesting that dispensational teaching divides God's nature, fragments His message, and introduces conflicting standards of salvation. These objections typically centre around five key claims, as listed below—each aiming to discredit the legitimacy of rightly dividing the Word. 

In this post, we will examine these claims carefully and demonstrate, through Scripture alone, that these arguments are unfounded. Far from undermining unity, dispensational truth clarifies God's consistent character, His unfolding gospel, and His sovereign plan across time.

Claims concerning the Unity of God and the Gospel

• Dispensationalism divides Scripture into eras that allegedly change God’s requirements, fracturing the unity of His nature and voice.
• It implies God operates differently in different dispensations, altering His will, law, and gospel — contradicting His immutability (Mal. 3:6; Heb. 13:8).
• It creates multiple gospels (kingdom, grace, everlasting), which undermines the singularity of salvation and violates Galatians 1:8.
• It separates the teachings of Jesus from the Church, making His commands seem irrelevant to believers today.
• It treats the gospel as a system of timelines rather than a revelation of one Person — Jesus Christ, the same yesterday, today, and forever.

Dispensational Clarity concerning the Unity of God

One of the most common objections to dispensational truth is the claim that it divides God, fragments His gospel, and undermines His eternal nature. Critics often assert that dispensationalism teaches multiple ways of salvation, conflicting divine standards, and a fractured view of Christ’s teachings. But these accusations stem from a misunderstanding of what dispensationalism actually affirms. Far from dividing God, dispensational truth rightly distinguishes His dealings with mankind across time, while preserving the unity of His character, His gospel, and His redemptive purpose.

Let us examine and correct five common misconceptions.

The Turning of the Ages: From Kingdom to Grace

The Turning of the Ages: From Kingdom to Grace

The Kingdom Still Offered (Acts 1-7)

The book of Acts opens with the risen Christ speaking to His apostles of the kingdom of God. Their question is simple, almost childlike in its hope: “Lord, wilt thou at this time restore again the kingdom to Israel?” (Acts 1:6). The expectation is alive, the promises of the prophets still ringing in their ears. When Peter stands to preach at Pentecost, he does not announce a new programme but calls Israel to repentance so that “the times of refreshing shall come from the presence of the Lord, and he shall send Jesus Christ” (Acts 3:19-20). The kingdom is still on offer, the prophetic hope still extended to the nation.

Yet the story takes a darker turn. In Acts 7, Stephen, full of the Holy Ghost, rehearses Israel’s long history of resisting God’s messengers. His words cut deep: “Ye do always resist the Holy Ghost: as your fathers did, so do ye” (Acts 7:51). The leaders, enraged, drag him outside the city and stone him. This is more than the silencing of a preacher; it is the nation’s climactic rejection of the Messiah and His witness. With Stephen’s death, the prophetic appeal to Israel as a nation reaches its close. The kingdom offer is refused, and the stage is set for God to reveal something entirely new.

The Damascus Road: A New Apostle (Acts 9)

Into this moment of rejection and scattering steps the most unlikely figure. Saul of Tarsus, breathing out threatenings and slaughter, sets out for Damascus to crush the followers of Jesus. But on that road, heaven breaks in. A light shines, a voice speaks, and the persecutor falls to the ground. “Saul, Saul, why persecutest thou me?” (Acts 9:4). In that instant, the enemy of Christ becomes His chosen vessel.

The Faith of Christ

The Faith of Christ

Did You Know… the phrase “the faith of Christ” appears in the KJV, but is missing in most modern translations?

It’s found in verses like Galatians 2:16, Philippians 3:9, and Romans 3:22. 

Here’s Galatians 2:16:

“Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ…”

Notice—it doesn’t say “faith in Christ,” but “faith of Christ.” That’s a profound difference.

Modern versions often change it to “faith in Jesus Christ,” which shifts the focus to our belief. But the KJV preserves a deeper truth: we are justified by His faithfulness, not ours. It’s His perfect obedience, His trust in the Father, His finished work that secures our standing.

In this age of grace, salvation is not about our performance or even the strength of our faith—it’s about Christ’s faithfulness, received by grace through faith.

So when you read “the faith of Christ,” let it remind you: your assurance rests not in how tightly you hold on to Him, but in how perfectly He held fast to the Father—for you.

The Confession Trap: What This Verse Doesn’t Say

The Confession Trap: What 1 John 1:9 Doesn’t Say

1 John 1:9 “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.”

The Confusion

Many believers are taught that this verse is a daily requirement for maintaining salvation or staying “in fellowship” with God. Some even fear that unconfessed sin breaks their relationship with Christ or causes them to lose salvation. This leads to a performance-based mindset, where forgiveness is seen as conditional and uncertain.

The Context

1 John was written to address false teachings and to affirm the truth about Jesus Christ. The opening chapter contrasts light and darkness, truth and deception. Verse 9 is part of a broader appeal to unbelievers who claim to have no sin. John is not prescribing a ritual for believers to regain fellowship, but offering a gospel invitation to those who deny their need for forgiveness.

Enduring to the End: What Matthew 24:13 Really Means

“Enduring to the End: What Matthew 24:13 Really Means”

“But he that shall endure unto the end, the same shall be saved.” Matthew 24:13

The Confusion

This verse is frequently misunderstood and misapplied, especially by those unfamiliar with dispensational distinctions. Many interpret it as teaching that salvation in any age depends on one’s ability to persevere through trials or remain faithful until death. This interpretation can lead to fear, insecurity, and a works-based view of salvation. However, when rightly divided, the verse reveals a very specific meaning tied to Israel’s prophetic program, not the Church’s mystery calling.

The Context

Matthew 24 is part of the Olivet Discourse, where Jesus speaks to His Jewish disciples about events that will unfold during the future Tribulation period. The chapter outlines signs of the end, including deception, persecution, and cosmic disturbances. The audience is clearly Israel, and the context is prophetic, not doctrinal instruction for the Body of Christ. Verse 13, then, must be understood within this framework.

Why It’s Misunderstood

The phrase “endure unto the end” does not refer to mere physical survival through the Tribulation, nor does it imply that salvation is earned by longevity. Rather, it speaks of spiritual endurance — remaining faithful to the Messiah under extreme pressure, even unto death. The “saved” in this context are those who do not abandon their testimony, who refuse to worship the beast, and who remain rooted in their faith despite persecution. This is consistent with Revelation 12:11, which honors those who “loved not their lives unto the death,” and with Jesus’ own words in Luke 9:62, warning that those who look back are not fit for the Kingdom.

The Right Way to Learn Knowledge

The Right Way to Learn Knowledge

In the Christian life, it’s easy to think that once we’ve learned a few truths or understood a few doctrines, we’ve arrived at spiritual maturity. But the Bible warns us against that kind of thinking. True growth is not just about knowing facts—it’s about how we carry that knowledge, how we treat others, and whether our understanding leads to humility or pride. One verse that speaks directly to this is 1 Corinthians 8:2, which says, “And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.” This is not a harsh statement—it’s a loving correction from the apostle Paul, reminding us that knowledge without love and humility is incomplete.

The context of this verse is a discussion about eating meat that had been offered to idols. In Corinth, some believers knew that idols were nothing and that eating such meat was not sinful. They had the right doctrine, but they were using their liberty without thinking about how it affected weaker believers who didn’t yet understand these things. Paul begins the chapter by saying, “Knowledge puffeth up, but charity edifieth.” In other words, knowledge can make us proud, but love builds others up. Verse 2 follows this thought by showing that if someone thinks he knows something fully, he probably hasn’t yet learned how to handle that knowledge in the way God wants.

The lesson here is simple but important. God is not just interested in what we know—He cares about how we use that knowledge. If our understanding leads us to look down on others, or to act without care for their spiritual wellbeing, then we haven’t yet learned the truth properly. Paul is teaching that true knowledge must be joined with love, patience, and humility. In the dispensation of grace, we are called to walk in truth, but also to walk in charity. That means we must be careful not to let our liberty become a stumbling block for someone else. Even if we are right in doctrine, we can be wrong in attitude.

Rightly Dividing the Gospels: Why Jesus Came to Israel Alone

Rightly Dividing the Gospels: Why Jesus Came to Israel Alone

When Jesus sent forth the twelve, His words were unmistakably narrow in scope: “Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel” (Matthew 10:5–6). Later, when pressed by the Canaanite woman, He declared with equal clarity, “I am not sent but unto the lost sheep of the house of Israel” (Matthew 15:24). These statements are not incidental, nor are they to be softened by modern assumptions. They reveal the covenantal order of God’s plan, for Christ’s earthly ministry was directed exclusively to Israel. He came to confirm the promises made to the fathers, to fulfil the words of the prophets, and to call His people to repentance so that they might become the light through which the nations would be blessed.

The prophets had long foretold this order. Jeremiah 31:31 records God’s promise: “Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah.” The New Covenant was not made with Gentiles, but with Israel and Judah alone. Likewise, Isaiah 49:6 speaks of the Servant who would first raise up the tribes of Jacob and then be given “for a light to the Gentiles.” The divine pattern was always Israel first, then the nations through Israel’s rise. This is why Jesus confined His earthly mission to His own people, for only in this way could the Scriptures be fulfilled and the covenant promises confirmed.

Yet the story does not end there. John tells us, “He came unto his own, and his own received him not” (John 1:11). Israel rejected her Messiah, and in that rejection the prophetic program was interrupted. Paul explains in Romans 11:7–8 that “Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded.” In this blinding of Israel, God revealed a mystery hidden from ages past: that through the death and resurrection of Christ, salvation would now go directly to the Gentiles, apart from Israel’s covenants, through the preaching of Paul. To him was committed “the gospel of the grace of God” (Acts 20:24), a message of justification by faith alone, whereby Jew and Gentile are united in one new body outside of the prophetic program. As Paul declares in Romans 11:13, “I am the apostle of the Gentiles, I magnify mine office.”

Thus, by right division we see the wisdom of God. Jesus’ earthly ministry was to Israel alone, in fulfilment of prophecy, but Israel’s rejection opened the door for the Gentiles to be saved by grace through faith in the finished work of Christ.

Why the Bible Seems to Contradict Itself — and How It Doesn’t

Why the Bible Seems to Contradict Itself — and How It Doesn’t

The Bible is a remarkable book. It speaks with authority, it speaks with tenderness, and it speaks across thousands of years of history. Yet, for many, it also seems to speak with contradictions. One page tells us, “Remember the sabbath day, to keep it holy” (Exodus 20:8), and another says, “Let no man therefore judge you… in respect of… the sabbath days” (Colossians 2:16). One verse commands, “An eye for an eye” (Exodus 21:24), while another urges, “Whosoever shall smite thee on thy right cheek, turn to him the other also” (Matthew 5:39). If we are honest, these differences can leave us puzzled. Has God changed His mind? Is the Bible inconsistent? Or is there something deeper we have not yet understood?

The answer is not that God has changed, nor that His Word is flawed, but that He has spoken to different people at different times under different arrangements. The apostle Paul gives us the key when he writes, “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Timothy 2:15). Rightly dividing means recognising the distinctions God Himself has placed in His Word — understanding who is being addressed, when they are being addressed, and under what covenant or dispensation they stand. Without this, we end up blending law with grace, Israel with the Church, prophecy with mystery, and the result is confusion, misapplication, and often a quiet frustration in the Christian life.

Doctrine and Discernment (Part Four): Stewarding Truth and Love in Ministry

Doctrine and Discernment (Part Four): Stewarding Truth and Love in Ministry

There’s a quiet danger in mistaking method for maturity. We often lean on formulas to help us communicate spiritual truths, and rightly so—they offer clarity, structure, and consistency. But the formula is not the substance. It’s a scaffold, not a sanctuary. True spiritual discernment comes not by rigid application, but by yielding to the Spirit’s wisdom. We study, we rightly divide, we prepare—but then we walk.

To help us walk wisely, we’ll explore a five-point framework—people, matter, fruit, motive, and method. This is not a checklist for performance, but a compass for understanding. It’s a way to receive knowledge and begin discerning how to minister God’s Word with balance—avoiding the extremes of Berean rigidity and Romans 14 leniency, and instead walking the Spirit-led middle path of truth and love.

PEOPLE — Who Are You Speaking To?

Not every believer is in the same place spiritually, and the Spirit calls us to discern that difference with care. Some are strong in faith, able to receive correction, digest meatier truths, and engage in doctrinal clarity without stumbling. Others are still growing—needing gentleness, patience, and protection from overload. To minister wisely is to recognise this spectrum and respond accordingly. A hard truth spoken to a soft heart can wound more than it heals. Likewise, withholding clarity from a mature believer can hinder growth. The Spirit leads us to match tone and depth to the hearer’s capacity, not out of compromise, but out of love.

Pleasing God in the Right Dispensation: A Contrast of Hebrews and Romans

Pleasing God in the Right Dispensation: A Contrast of Hebrews and Romans

Many Christians today are sincere but sincerely confused. They read Hebrews and Romans as if they’re saying the same thing to the same people. But they’re not. These two epistles are foundational—but for different audiences, in different dispensations, with different instructions for how to walk in a way that pleases God. Before we get into comparing 'what pleases God' between the two letters, let me start with a generalisation of Hebrews versus Romans. 

Hebrews is written to Israel, specifically to Jewish believers preparing to endure the coming tribulation. It speaks from the framework of law and prophecy, calling them to hold fast, to resist apostasy, and to demonstrate their faith through visible obedience. It warns against returning to temple sacrifices—especially when the Antichrist reinstates them—and speaks of “the world to come” (Hebrews 2:5) and “the day approaching” (Hebrews 10:25), pointing clearly to prophetic fulfilment. Christ is presented as the true High Priest, replacing the Levitical system, and Israel is called to come “without the camp” (Hebrews 13:13), echoing the flight from Jerusalem in Matthew 24:15. This is not Church doctrine—it is tribulation instruction for Israel under law and prophecy.

Romans, by contrast, is written to the Body of Christ, and it operates under grace and mystery. Paul, the apostle to the Gentiles (Romans 11:13), lays out the believer’s spiritual identity in Christ, centred on justification by faith, sanctification, and the renewing of the mind. Romans reveals the mystery that was hidden in ages past (Romans 16:25), and though it addresses both Jews and Gentiles, it does so within the context of the Church—not national Israel. It teaches us to walk in the Spirit, not striving for acceptance through performance, but resting in the finished work of Christ. Our salvation is not dependent on the law but is entirely under grace (Romans 6:14).

From Carnal to Spiritual (Part 6): Liberty and Responsibility

From Carnal to Spiritual (Part 6): Liberty and Responsibility

We’ve come a long way in this series, and it’s worth pausing to take it in. Each part has been a step—not just in understanding, but in spiritual posture. We began by recognising the carnal mind for what it is: natural, unrenewed, and unable to receive the things of God. That was Part 1. Then we saw that renewal isn’t just about adding truth—it’s about forsaking what shaped us before. That was Part 2. In Part 3, we were reminded that growth is measured by movement, not by flawlessness. The spiritual mind is formed gradually, and every step matters. Then came Part 4, where we saw that doctrine isn’t dry—it’s the very substance that renews the mind. Truth rightly divided gives structure to our thinking. And in Part 5, we brought that renewal into daily life. Walking in the Spirit isn’t mystical—it’s practical. It’s how we respond, how we think, how we live.

Now we arrive at a quiet turning point. Not a new lesson, but a reminder. A moment to breathe and consider what all of this means—not just inwardly, but outwardly. Because the renewed mind doesn’t exist in isolation. It begins to shape how we carry ourselves, how we speak, how we serve. And that’s where liberty comes in—not as a concept to admire, but as a reality to steward.

Paul wrote to the Galatians, “Only use not liberty for an occasion to the flesh, but by love serve one another” (Galatians 5:13). That verse doesn’t come with pressure—it comes with perspective. Liberty in Christ is a gift, but it’s also a trust. It frees us from the weight of law, yes—but it also frees us to walk with purpose. The spiritual mind doesn’t treat liberty as a personal escape. It sees it as an open door to serve, to build, to edify.