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:

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.

The measure of faith and gifts in the Body of Christ

The measure of faith and gifts in the Body of Christ

A good friend of mine asked me the following excellent questions. These questions generate some great material which is too valuable to keep under wraps.

• Questions:

Romans 12:3 speaks about God giving us a “measure of faith.” Can you expound on what this means? Is it addressed only to believers? How does this measure work—do some receive a greater ability than others? In verse 4, Paul explains that the Body of Christ has different gifts according to the grace given to us. Does this mean some receive more than others, and how do we know what our gifts are? The passage also mentions prophecy as a gift, exercised according to the proportion of faith given. How should we understand that today?

• Answers:

The Measure of Faith Defined

The “measure of faith” in Romans 12:3 is not a feeling and it is not saving faith, for all believers receive the same salvation by believing the gospel (1 Corinthians 15:3-4). Rather, it is the portion of faith God assigns to each believer for their role in the Body of Christ. Think of it as God’s provision for service: just as the body has many members with different functions (Romans 12:4-5), each believer has a measure of faith that matches their function.

This measure is not primarily a feeling, since feelings can mislead, and it is not simply natural ability, though God may use your abilities. It is a God-given capacity to trust Him in service, exercised in proportion to the gift He has given you. You recognise it as you walk in obedience, renew your mind (Romans 12:2), and serve. Over time, you see where God’s grace works through you effectively. It channels your service into the area God has equipped you for—whether teaching, exhorting, giving, ruling, or showing mercy (Romans 12:6-8). You identify it by testing your service against Scripture—does it edify the Body and align with sound doctrine?—and by observing fruit, seeing where your service consistently builds up others in Christ.

Why Compare to the Talents?

Why we pray differently under grace

Why we pray differently under grace

Prayer is not merely a request—it is a reflection of our doctrinal position. To understand why believers today are not instructed to ask for physical provision as Israel once did, we must rightly divide the Word of truth and examine the nature of God’s promises to each group.

Israel’s Covenant Basis for Physical Requests 

Under the law, Israel was given a conditional covenant. God promised tangible blessings—land, health, prosperity, protection—in exchange for obedience to His statutes (Deuteronomy 28:1-14). Their prayers were covenantal appeals: if they obeyed, they could expect physical provision. This was not presumption—it was promise.

“And it shall come to pass, if thou shalt hearken diligently… the LORD thy God will set thee on high above all nations of the earth” (Deuteronomy 28:1). “Blessed shalt thou be in the city, and blessed shalt thou be in the field” (Deuteronomy 28:3).

Their relationship with God was national, visible, and earthly. Their prayers reflected that. They asked for rain, healing, deliverance, and victory—because those were the terms of their covenant.

This is the foundation of kingdom prayer: covenant-based, earthly, and circumstantial.

Grace-Based Prayer: A Spiritual Position, Not a Physical Covenant

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.

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.