The BIG Picture (Q&A)

Why It Matters: Rightly Dividing and Spiritual Maturity A common misunderstanding about rightly dividing the Word is the belief that it’s optional—or worse, that it’s merely academic. Many believers assume that all Scripture applies equally to all people at all times. But Scripture itself warns against this approach. "Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." (2 Tim.2:15) When believers fail to rightly divide, they often mix law with grace, Israel with the Church, prophecy with mystery. This leads to confusion, misplaced expectations, and spiritual instability. They may claim promises not given to them, fear judgments that don’t apply, or pursue experiences that belong to another dispensation. The result? A distorted view of God’s character, a fragile sense of assurance, and a walk governed by contradiction rather than clarity. Right division isn’t about intellectual pride—it’s about spiritual heal...

A question on Quora: Can you explain Titus 2:9-10 or rather justify it? My answer: A common objection raised against Titus 2:9-10 is whether Paul’s instruction to servants is justifiable—especially in light of modern views on justice, equality, and human dignity. The question often takes the form:  “How can Paul tell servants to obey their masters? Isn’t that endorsing slavery?”  But such a question, while understandable, misses the doctrinal context entirely. The following reply answers that concern by rightly dividing the Word and clarifying the true purpose of Paul’s instruction in this passage. "Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again; not purloining, but shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things."  (Titus 2:9-10, KJV) This passage is often criticised or dismissed as outdated, oppressive, or culturally irrelevant. Some even use it to ac...

Jeremiah 29:11 is often quoted as a personal promise: “For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end.” But did you know this verse wasn’t written to individuals—or even to the Church? Context matters    This promise was given to Israel , specifically to the Jewish exiles in Babylon (Jer 29:1, 4, 10). God assured them that after 70 years, He would bring them back to their land. It’s a national, time-bound promise rooted in Israel’s prophetic program—not a universal life verse for believers today. Israel and the Church—two distinct programs    God’s dealings with Israel follow a prophetic program, revealed through the Old Testament prophets and centred on earthly promises. Israel was promised a land, a kingdom, and a Messiah who would reign from Jerusalem. Their timeline is visible, their covenants are physical, and their hope is tied to the earth. In contrast, the Church—the Body of Chr...

An answer for Leviticus 21:18–20 18 For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath a flat nose, or any thing superfluous, 19 Or a man that is brokenfooted, or brokenhanded, 20 Or crookbackt, or a dwarf, or that hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken; This passage is often misunderstood and misapplied by those who do not rightly divide the word of truth. Some have used it to suggest that people with physical disabilities are disqualified from serving God today, or that such individuals are somehow less acceptable in ministry. This interpretation is not only doctrinally incorrect—it is spiritually harmful. To understand this passage properly, we must begin by recognizing its dispensational context. Leviticus was written to the nation of Israel under the Mosaic Law. It outlines ceremonial, civil, and religious instructions for Israel’s priesthood, particularly the sons of Aaron who served...