I have asked both you and Pneuma to show where Peter preached the death burial and resurrection of Jesus which you have been unable to do.
Theology Club: The Gospel of the Kingdom and the Gospel of Grace
- Thread starter Bright Raven
- Start date
I have asked both you and Pneuma to show where Peter preached the death burial and resurrection of Jesus which you have been unable to do.
Because it's impossible for there to have been more than one church in Ephesus.
Well we can speculate all kinds of things and come up with all kinds of scenarios, but NOTHING in scripture tells us Ephesus had TWO churches.
What would happen if there was TWO churches? The Jews in Paul church would argue that the Jews in Johns church was in error and vice versa. Which would mean either Paul taught the Jews in error or John taught the Jews in error.
So according to MAD who taught the Jews in ERROR, Paul or John?
So are you telling us that Peter salvation is not in Christ? That salvation is found some other way then in Christ?
No wonder you guys gave what you believe the Moniker MAD, for it is mad to believe salvation is found in any other then in Christ.
And I have asked all you MAD believer to explain why Paul taught the Jews and why Peter and John taught the Gentiles.
Where is your answers?
Acts 2:14-38
14 But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: 15 For these are not drunken, as ye suppose, seeing it is but the third hour of the day. 16 But this is that which was spoken by the prophet Joel; 17 And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: 18 And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: 19 And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: 20 The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: 21 And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. 22 Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: 23 Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: 24 Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it. 25 For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved: 26 Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope: 27 Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. 28 Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance. 29 Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. 30 Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; 31 He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. 32 This Jesus hath God raised up, whereof we all are witnesses. 33 Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. 34 For David is not ascended into the heavens: but he saith himself, The LORD said unto my Lord, Sit thou on my right hand, 35 Until I make thy foes thy footstool. 36 Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.
37 Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? 38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.
Acts 3:12-16
12 And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk? 13 The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go. 14 But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; 15 And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses. 16 And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all.
Acts 4:8-12
8 Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel, 9 If we this day be examined of the good deed done to the impotent man, by what means he is made whole; 10 Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. 11 This is the stone which was set at nought of you builders, which is become the head of the corner. 12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.
Acts 5:29-31
29 Then Peter and the other apostles answered and said, We ought to obey God rather than men. 30 The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. 31 Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins
One of the better explanations I've seen.
Actually, he did. But not for the same reason. So they can not go to Acts 2 to proof text when he says he was raised up to sit on the throne of David, as per the prophets, when Israel is restored.
His day of atonement was future, and was not given a dispensation of grace. If he was, why don't you show us.
zippy2006
New member
Explanation? He was just quoting scripture. :idunno: Have you read Acts before?
Acts 2:36-41, 1 Peter 3:21
It is interesting that the NKJV translates "antitype" in that verse, something which is obvious and yet contrary to dispensational thinking.
It is clear you don't believe it.
Acts 2
29 “Men and brethren, let me speak freely to you of the patriarch David, that he is both dead and buried, and his tomb is with us to this day. 30 Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, He would raise up the Christ to sit on his throne
1 Peter
4 to an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you, 5 who are kept by the power of God through faith for salvation ready to be revealed in the last time.
What is going to be revealed (future) in the last time, Zippy?
And if you want to stick with your lie about Peter (shame on you) then you lose "Papal authority" if there is a dispensation of grace. I am kind of suprised you went with OSAS just to "prove" Peter was not the apostle of circumcision.What a catch 22 you put yourself in.
Here is your hint to what is revealed, incase you don't believe verse 4 and 5.
13 Therefore gird up the loins of your mind, be sober, and rest your hope fully upon the grace that is to be brought to you at the revelation of Jesus Christ;
There were no Jews [Judaism] in Paul's church. You are really bad at paying attention.
And as neither Paul nor John said the other was in error your question is even more stupid.
Did you not read the link BR gave?
The guy who wrote it admitted that the Paul was the originator of the church, so John waited until Paul died so there would not be any conflict
And I said IF there were TWO churches one with Jews and Gentiles and one with just Jews then either Paul or John taught the Jews in error. So my question still stands
And I am still waiting for someone to answer my questions on why Paul preached to the Jews and Peter and John preached to the gentiles. And if Peter and Paul preached a different Gospel why did Paul give Peter heck for dissimulation?
One thing that seems to escape MAD is that what you guys are teaching is that the Jewish Messiah (Jesus Christ) is not the saviour of the Jews? Think about it
Thought some may enjoy this article by Pastor Ken Lawson. Please excuse the length. I could not give a link since it is a PDF file. I don't know how to separate different articles from the file.
For many who have come to see and rejoice in what Paul called “the preaching of Jesus Christ according to the revelation of the mystery,” that revelation is so vast and touches upon so many subjects that they are often at a loss as to where to begin to share it with those who need to know. Paul’s distinctive preaching of the gospel of grace is an excellent place to start, for it shows that the revelation is not a side issue but a fundamental one. After hearing grace teaching, the Spirit has sometimes shown people that they really did not understand the gospel of grace at all, beyond trusting in Christ alone for salvation. Others have been amazed at how it clarifies their understanding of God’s good news for today.
The conventional wisdom among many Christians today is that there is only one gospel in the Bible. Since gospel means “good news,” that is like saying that God has had only one piece of good news to share with man throughout all of redemptive history. There are many statements from Paul that would call into question the one-gospel view. His letter to the Galatians tells of God preaching the gospel to Abraham saying, “In thee (Abraham) shall all nations be blessed” (Gal. 3:8; Gen. 12:3). To him, that was good news indeed, and yet, there was still no revelation of Christ or his work on the cross. Of course, we would agree that Christ is ultimately the center and circumference of all the “good news” in God’s plan for man, but the revelation of the things of Christ was gradual and progressive. The Old Testament spoke in type and shadow.
When we come to the New Testament, many details surrounding the teaching and preaching of Christ show major distinctions between what the Bible calls the Gospel of the Kingdom and the Gospel of the Grace of God. The following points show these distinctions.
October 2012 13
Is There More Than One Gospel?
By Ken Lawson, Pastor,
Grace Memorial Church
The distinctive terminology alone would strongly imply a dif- ference between these two gospels. The Word of God is not indis- criminate in its terminology. Since we believe that the Bible is inspired by the Holy Spirit, every detail has spiritual significance, and we may understand if we seek His enlightenment. Therefore, when God refers to the Gospel of the Kingdom in one context and then to the Gospel of the Grace of God in another, it cannot mean the same thing.
The Gospel of the Kingdom is simply God’s good news about His kingdom, a kingdom that was (and is) to be established on earth with Christ as king (Jer. 23:5-6; Isa. 2:2-4; 11:1-9). It was proph- esied by Israel’s prophets in the Old Testament and proclaimed “at hand” in the New Testament.
The Gospel of the Grace of God is God’s good news about His grace reigning like a king on the throne (Rom. 5:20-21). It was a new revelation that came to Paul, the apostle, directly from the resurrected Christ in heaven (Gal. 1:11-12; 2:2; Acts 20:24). Both of these gospels deal with salvation from sin, but each ad- dress a different people, at different times, and under different circumstances.
The Gospel of the Kingdom was preached by John the Baptist (Baptizer), Jesus Christ, and the twelve apostles, and only to the people of Israel (Matt. 3:2; 4:17,23; 10:5-7; Rom. 15:8).
The Gospel of the Grace of God was first preached by Paul to the Gentiles after Israel had rejected the preaching of the Gospel of the Kingdom. Paul then committed the grace message to those who came after him (Acts 16:31; Rom. 3:24; 1 Tim. 1:14; 2 Tim. 2:2). (There is no Biblical evidence that John, Jesus, or the twelve ever preached the Gospel of the Grace of God or that Paul ever preached the Gospel of the Kingdom. The grace gospel eventually superseded the kingdom gospel).
The Gospel of the Kingdom centered in the Person of Jesus Christ, that is, who He was. That is why the emphasis was always on the name of Jesus Christ, the fact that he was the Christ, the Son of the living God (Matt. 16:16; John 20:31).
The Gospel of the Grace of God confirms the person of Christ but centers in his work on the cross for our redemption (Rom. 3:24-25; 1 Cor. 1:18; 2:2). It is significant that the twelve apostles preached the Gospel of the Kingdom for several years but did not even know that Christ was going to die, much less what that death would accomplish for our redemption (Luke 9:1-2,6; 18:31-34; Matt. 16:21-23).
The Gospel of the Kingdom required the ordinance of water baptism along with faith in Christ for salvation and the forgiveness of sins (Mark 1:4; 16:16; Acts 2:38).
14
Berean Searchlight
“Don’t let anyone tell you that there is only one gospel...”
The Gospel of the Grace of God requires only faith in Christ, the cross and resurrection, for salvation and forgiveness of sins (Acts 13:38-39; 16:31; 1 Cor. 15:3-4).
Paul refers to this as “my gospel” and refuses all works of right- eousness, including circumcision, water baptism, tithing, or any other legalistic requirement (Rom. 3:21,28; 4:5; Gal. 2:16; 3:11; Eph. 2:8-9; Titus 3:5). Paul wrote that he was not sent to baptize, but to
preach the gospel (1 Cor. 1:17). But he does speak of a baptism where the Holy Spirit puts us into Christ and His Body: “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit” (1 Cor. 12:13). Notice this is a spiritual bap- tism accomplished by God that does not involve one drop of water. The
baptism by the Spirit corresponds to the “one baptism” that Paul mentioned in Ephesians 4:5 and agrees with the other six unities in the passage which bring unity in the Church which is His Body.
The Gospel of the Kingdom required the disciples to “endure unto the end” to be saved (Matt. 10:22; 24:13).
The Gospel of the Grace of God requires only faith in Christ to be saved. It promises the seal of the Holy Spirit until the day of Christ’s appearing and assures no condemnation or separation from his love (Eph. 1:13-14; 4:30; Rom. 8:1,31-39).
The Gospel of the Kingdom was preached to those who were still under the Law of Moses and affirms the necessity of rituals and ordinances (Matt. 8:4; 23:1-3). Jesus Christ was “made under the law, to redeem them that were under the law....” He was cir- cumcised on the eighth day according to the law and kept all the commands of Moses, including the Jewish holy days (Gal. 4:4-5; Luke 2:21-24).
During the time of the dispensing of the Gospel of the Grace of God, we are not under the law but under grace (Rom. 6:14-15). That is true in both salvation and in the Christian life (Col. 2:6).
Preaching the Gospel of the Kingdom, Christ spoke of giving His life “a ransom for many” and His blood “shed for many” (Matt. 20:28; 26:28). This would refer to His people Israel, for the angel of the Lord had commanded Joseph that “thou shalt call His name JESUS: for He shall save His people from their sins” (Matt. 1:21). Israel was Jesus’ people, for He Himself was a Jew.
Preaching the Gospel of the Grace of God, Paul spoke of Christ, “who gave himself a ransom for all, to be testified in due time” (1 Tim. 2:6). This gospel included both Jews and Gentiles. The due time for its proclamation was after Israel rejected the preaching of the gospel of the kingdom under John, Jesus, and the twelve. Paul was converted and commissioned to preach the gospel of grace to the whole world (Acts 26:16-20).
8. Under the Gospel of the Kingdom, the crucifixion of Christ was not good news, but bad news. It was something to be repented of and confessed by those Jews who demanded His death. In the early chapters of the Book of Acts, Peter pointed the finger of accu- sation at apostate Israel to bring them under guilt so they could re- pent, be baptized, and receive the forgiveness of sins (Acts 2:14-40; 3:12-26; 4:8-12; 5:29-32).
Under the Gospel of the Grace of God, Paul does not accuse us of the crucifixion (although there is a sense in which our sins put him there), rather, he presents the preaching of the cross as good news for all people. Far from something to be ashamed of, Paul gloried in the cross. In it was revealed the secret that became the key to all of God’s good news to man (Gal. 6:14; Rom. 3:21-28; 5:6-11).
9. According to the Gospel of the Kingdom, Christ was raised from the dead to sit upon David’s throne in the kingdom. This is in accordance with prophecy (Luke 1:30-33; Acts 2:29-31; 2 Sam. 7:12-16).
According to the Gospel of the Grace of God, Christ was raised again for—that is, because of—our justification (Rom. 4:25). In other words, the resurrection of Christ is our “canceled check,” proving that our sins have been paid for, and that now we are in a right relationship with God.
10. In the Gospel of the Kingdom, redeemed Israel was to be God’s channel of salvation to the world. She was promised authority and superiority over the nations, and the salvation of those nations was to come through her rise (Gen. 22:17-18; Isa. 60:1-3,10-12; Zech. 8:13,22; John 4:22; Acts 3:25-26). Because of her rejection of Christ, Israel is now spiritually blinded and the fulfillment of the promises awaits a future day, after the completion of His program for the Gentiles in the present dispensation, the Dispensation of Grace (Rom. 11:25-27; Eph. 3:1-3).
In the Gospel of the Grace of God, redeemed people from the Church which is His Body become the channel of salvation to the world. Gentile salvation now comes through Israel’s fall. There is
16 Berean Searchlight
now no difference between the Jew and the Gentile. They are all equally lost and in need of a Savior. All those who are saved have an equal position in Christ and equal access to Him as sons of God (Rom. 3:9,22-23; 10:12; 11:11-12,32; Gal. 3:28; Col. 3:11).
11. The Gospel of the Kingdom is also called “the gospel of the circumcision.” Like the term kingdom of God, it is possessive in meaning, and denoted the gospel belonging to the circumcision or the Jewish people. It is the gospel that takes us back to Abraham and the institution of circumcision as the token (or sign) of the covenant God made with Abraham and his descendants. Peter was called an apostle of the circumcision and made an agreement with Paul to confine his ministry to the circumcision—the Jews (Gal. 2:7-9; Gen. 17:9-14).
The Gospel of the Grace of God is also called “the gospel of the uncircumcision.” It means the gospel belonging to the uncircumci- sion or Gentiles. This gospel takes us back to Abram when he was an uncircumcised Gentile who was declared righteous before God prior to being circumcised. That means that his justification was by faith alone, without works. It is a good picture of how we are saved today under the grace of God without the ceremonies and works of the law (Gal. 2:7-9; Rom. 4:9-11; Gen. 15:4-6).
12. The Gospel of the Kingdom has as its hope the second coming of Jesus Christ back to earth to break the back of the world’s rebel- lion against Christ and rescue the remnant of His chosen people Israel after the Great Tribulation. This would culminate in the setting up of Christ’s millennial kingdom with the twelve apostles as judges. In the last days of God’s prophetic program, this Gospel of the Kingdom will once again be preached in all the world for a witness unto all nations, and then the end of the age shall come (Dan. 2:44-45; Matt. 19:28; 24:29-31).
The Gospel of the Grace of God has as its hope the catching up (Rapture) of the Church which is His Body to be taken to its home in heaven (1 Thes. 4:13-18; 1 Cor. 15:51-53; Phil. 3:20-21; Titus 2:13). This will complete God’s Mystery program with the Gentiles (Rom. 11:25; 16:25; 1 Cor. 2:7; Eph. 3:1-6; Col. 1:25-27).
Don’t let anyone tell you that there is only one gospel in the Bible. The recognition of these two gospels in the New Testament will go a long way toward understanding what God is doing and what he is not doing today under grace. Much of the division among Christians is caused by trying to amalgamate certain aspects of Israel’s Gospel of the Kingdom with truth for the Church today. Legalism, baptismal salvation, tongues, and sign gifts have all brought confusion and dis- illusionment to many churches and have divided true believers. Paul’s distinctive Gospel of the Grace of God is the divine remedy that brings clarity and encouragement to the saints of God.
For many who have come to see and rejoice in what Paul called “the preaching of Jesus Christ according to the revelation of the mystery,” that revelation is so vast and touches upon so many subjects that they are often at a loss as to where to begin to share it with those who need to know. Paul’s distinctive preaching of the gospel of grace is an excellent place to start, for it shows that the revelation is not a side issue but a fundamental one. After hearing grace teaching, the Spirit has sometimes shown people that they really did not understand the gospel of grace at all, beyond trusting in Christ alone for salvation. Others have been amazed at how it clarifies their understanding of God’s good news for today.
The conventional wisdom among many Christians today is that there is only one gospel in the Bible. Since gospel means “good news,” that is like saying that God has had only one piece of good news to share with man throughout all of redemptive history. There are many statements from Paul that would call into question the one-gospel view. His letter to the Galatians tells of God preaching the gospel to Abraham saying, “In thee (Abraham) shall all nations be blessed” (Gal. 3:8; Gen. 12:3). To him, that was good news indeed, and yet, there was still no revelation of Christ or his work on the cross. Of course, we would agree that Christ is ultimately the center and circumference of all the “good news” in God’s plan for man, but the revelation of the things of Christ was gradual and progressive. The Old Testament spoke in type and shadow.
When we come to the New Testament, many details surrounding the teaching and preaching of Christ show major distinctions between what the Bible calls the Gospel of the Kingdom and the Gospel of the Grace of God. The following points show these distinctions.
October 2012 13
Is There More Than One Gospel?
By Ken Lawson, Pastor,
Grace Memorial Church
The distinctive terminology alone would strongly imply a dif- ference between these two gospels. The Word of God is not indis- criminate in its terminology. Since we believe that the Bible is inspired by the Holy Spirit, every detail has spiritual significance, and we may understand if we seek His enlightenment. Therefore, when God refers to the Gospel of the Kingdom in one context and then to the Gospel of the Grace of God in another, it cannot mean the same thing.
The Gospel of the Kingdom is simply God’s good news about His kingdom, a kingdom that was (and is) to be established on earth with Christ as king (Jer. 23:5-6; Isa. 2:2-4; 11:1-9). It was proph- esied by Israel’s prophets in the Old Testament and proclaimed “at hand” in the New Testament.
The Gospel of the Grace of God is God’s good news about His grace reigning like a king on the throne (Rom. 5:20-21). It was a new revelation that came to Paul, the apostle, directly from the resurrected Christ in heaven (Gal. 1:11-12; 2:2; Acts 20:24). Both of these gospels deal with salvation from sin, but each ad- dress a different people, at different times, and under different circumstances.
The Gospel of the Kingdom was preached by John the Baptist (Baptizer), Jesus Christ, and the twelve apostles, and only to the people of Israel (Matt. 3:2; 4:17,23; 10:5-7; Rom. 15:8).
The Gospel of the Grace of God was first preached by Paul to the Gentiles after Israel had rejected the preaching of the Gospel of the Kingdom. Paul then committed the grace message to those who came after him (Acts 16:31; Rom. 3:24; 1 Tim. 1:14; 2 Tim. 2:2). (There is no Biblical evidence that John, Jesus, or the twelve ever preached the Gospel of the Grace of God or that Paul ever preached the Gospel of the Kingdom. The grace gospel eventually superseded the kingdom gospel).
The Gospel of the Kingdom centered in the Person of Jesus Christ, that is, who He was. That is why the emphasis was always on the name of Jesus Christ, the fact that he was the Christ, the Son of the living God (Matt. 16:16; John 20:31).
The Gospel of the Grace of God confirms the person of Christ but centers in his work on the cross for our redemption (Rom. 3:24-25; 1 Cor. 1:18; 2:2). It is significant that the twelve apostles preached the Gospel of the Kingdom for several years but did not even know that Christ was going to die, much less what that death would accomplish for our redemption (Luke 9:1-2,6; 18:31-34; Matt. 16:21-23).
The Gospel of the Kingdom required the ordinance of water baptism along with faith in Christ for salvation and the forgiveness of sins (Mark 1:4; 16:16; Acts 2:38).
14
Berean Searchlight
“Don’t let anyone tell you that there is only one gospel...”
The Gospel of the Grace of God requires only faith in Christ, the cross and resurrection, for salvation and forgiveness of sins (Acts 13:38-39; 16:31; 1 Cor. 15:3-4).
Paul refers to this as “my gospel” and refuses all works of right- eousness, including circumcision, water baptism, tithing, or any other legalistic requirement (Rom. 3:21,28; 4:5; Gal. 2:16; 3:11; Eph. 2:8-9; Titus 3:5). Paul wrote that he was not sent to baptize, but to
preach the gospel (1 Cor. 1:17). But he does speak of a baptism where the Holy Spirit puts us into Christ and His Body: “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit” (1 Cor. 12:13). Notice this is a spiritual bap- tism accomplished by God that does not involve one drop of water. The
baptism by the Spirit corresponds to the “one baptism” that Paul mentioned in Ephesians 4:5 and agrees with the other six unities in the passage which bring unity in the Church which is His Body.
The Gospel of the Kingdom required the disciples to “endure unto the end” to be saved (Matt. 10:22; 24:13).
The Gospel of the Grace of God requires only faith in Christ to be saved. It promises the seal of the Holy Spirit until the day of Christ’s appearing and assures no condemnation or separation from his love (Eph. 1:13-14; 4:30; Rom. 8:1,31-39).
The Gospel of the Kingdom was preached to those who were still under the Law of Moses and affirms the necessity of rituals and ordinances (Matt. 8:4; 23:1-3). Jesus Christ was “made under the law, to redeem them that were under the law....” He was cir- cumcised on the eighth day according to the law and kept all the commands of Moses, including the Jewish holy days (Gal. 4:4-5; Luke 2:21-24).
During the time of the dispensing of the Gospel of the Grace of God, we are not under the law but under grace (Rom. 6:14-15). That is true in both salvation and in the Christian life (Col. 2:6).
Preaching the Gospel of the Kingdom, Christ spoke of giving His life “a ransom for many” and His blood “shed for many” (Matt. 20:28; 26:28). This would refer to His people Israel, for the angel of the Lord had commanded Joseph that “thou shalt call His name JESUS: for He shall save His people from their sins” (Matt. 1:21). Israel was Jesus’ people, for He Himself was a Jew.
Preaching the Gospel of the Grace of God, Paul spoke of Christ, “who gave himself a ransom for all, to be testified in due time” (1 Tim. 2:6). This gospel included both Jews and Gentiles. The due time for its proclamation was after Israel rejected the preaching of the gospel of the kingdom under John, Jesus, and the twelve. Paul was converted and commissioned to preach the gospel of grace to the whole world (Acts 26:16-20).
8. Under the Gospel of the Kingdom, the crucifixion of Christ was not good news, but bad news. It was something to be repented of and confessed by those Jews who demanded His death. In the early chapters of the Book of Acts, Peter pointed the finger of accu- sation at apostate Israel to bring them under guilt so they could re- pent, be baptized, and receive the forgiveness of sins (Acts 2:14-40; 3:12-26; 4:8-12; 5:29-32).
Under the Gospel of the Grace of God, Paul does not accuse us of the crucifixion (although there is a sense in which our sins put him there), rather, he presents the preaching of the cross as good news for all people. Far from something to be ashamed of, Paul gloried in the cross. In it was revealed the secret that became the key to all of God’s good news to man (Gal. 6:14; Rom. 3:21-28; 5:6-11).
9. According to the Gospel of the Kingdom, Christ was raised from the dead to sit upon David’s throne in the kingdom. This is in accordance with prophecy (Luke 1:30-33; Acts 2:29-31; 2 Sam. 7:12-16).
According to the Gospel of the Grace of God, Christ was raised again for—that is, because of—our justification (Rom. 4:25). In other words, the resurrection of Christ is our “canceled check,” proving that our sins have been paid for, and that now we are in a right relationship with God.
10. In the Gospel of the Kingdom, redeemed Israel was to be God’s channel of salvation to the world. She was promised authority and superiority over the nations, and the salvation of those nations was to come through her rise (Gen. 22:17-18; Isa. 60:1-3,10-12; Zech. 8:13,22; John 4:22; Acts 3:25-26). Because of her rejection of Christ, Israel is now spiritually blinded and the fulfillment of the promises awaits a future day, after the completion of His program for the Gentiles in the present dispensation, the Dispensation of Grace (Rom. 11:25-27; Eph. 3:1-3).
In the Gospel of the Grace of God, redeemed people from the Church which is His Body become the channel of salvation to the world. Gentile salvation now comes through Israel’s fall. There is
16 Berean Searchlight
now no difference between the Jew and the Gentile. They are all equally lost and in need of a Savior. All those who are saved have an equal position in Christ and equal access to Him as sons of God (Rom. 3:9,22-23; 10:12; 11:11-12,32; Gal. 3:28; Col. 3:11).
11. The Gospel of the Kingdom is also called “the gospel of the circumcision.” Like the term kingdom of God, it is possessive in meaning, and denoted the gospel belonging to the circumcision or the Jewish people. It is the gospel that takes us back to Abraham and the institution of circumcision as the token (or sign) of the covenant God made with Abraham and his descendants. Peter was called an apostle of the circumcision and made an agreement with Paul to confine his ministry to the circumcision—the Jews (Gal. 2:7-9; Gen. 17:9-14).
The Gospel of the Grace of God is also called “the gospel of the uncircumcision.” It means the gospel belonging to the uncircumci- sion or Gentiles. This gospel takes us back to Abram when he was an uncircumcised Gentile who was declared righteous before God prior to being circumcised. That means that his justification was by faith alone, without works. It is a good picture of how we are saved today under the grace of God without the ceremonies and works of the law (Gal. 2:7-9; Rom. 4:9-11; Gen. 15:4-6).
12. The Gospel of the Kingdom has as its hope the second coming of Jesus Christ back to earth to break the back of the world’s rebel- lion against Christ and rescue the remnant of His chosen people Israel after the Great Tribulation. This would culminate in the setting up of Christ’s millennial kingdom with the twelve apostles as judges. In the last days of God’s prophetic program, this Gospel of the Kingdom will once again be preached in all the world for a witness unto all nations, and then the end of the age shall come (Dan. 2:44-45; Matt. 19:28; 24:29-31).
The Gospel of the Grace of God has as its hope the catching up (Rapture) of the Church which is His Body to be taken to its home in heaven (1 Thes. 4:13-18; 1 Cor. 15:51-53; Phil. 3:20-21; Titus 2:13). This will complete God’s Mystery program with the Gentiles (Rom. 11:25; 16:25; 1 Cor. 2:7; Eph. 3:1-6; Col. 1:25-27).
Don’t let anyone tell you that there is only one gospel in the Bible. The recognition of these two gospels in the New Testament will go a long way toward understanding what God is doing and what he is not doing today under grace. Much of the division among Christians is caused by trying to amalgamate certain aspects of Israel’s Gospel of the Kingdom with truth for the Church today. Legalism, baptismal salvation, tongues, and sign gifts have all brought confusion and dis- illusionment to many churches and have divided true believers. Paul’s distinctive Gospel of the Grace of God is the divine remedy that brings clarity and encouragement to the saints of God.
:bang:
There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.
-Galatians 3:28
And, no, I didn't read the link. I don't need to.
Nothing in their respective messages prevented them from preaching them to any ethnicity. They just didn't preach to each others' converts.
Paul went off on Peter because he was being a hypocrite.
How are we saying Jesus is not the Savior of the Jews? You're just making baseless assumptions.
BR the writter says
The Gospel of the Kingdom was preached by John the Baptist (Baptizer), Jesus Christ, and the twelve apostles, and only to the people of Israel.
One scripture undoes all this guy wrote.
Matthew 24:14
14 And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.
And that is the whole point. MAD separates the Jews from the Greeks and makes TWO body's of Christ.
One body of Jews and one body of Gentiles.
It does not matter. MAD says Paul taught a different Gospel then Peter. Paul preached to the Jews and Peter preached to the Gentiles.
If Paul message was different then Peters Paul was telling the Jews they were to be saved by Grace and Peter was telling the Gentile they would be saved by law and works.
How was Peter being a hypocrite if Peter preached a different Gospel then Paul. Paul would have no right to say Peter dissimulated and cause other to dissimulate because of his (Peters ) actions.
And what is the very next sentence in the article.
"The Gospel of the Grace of God was first preached by Paul to the Gentiles after Israel had rejected the preaching of the Gospel of the Kingdom." Oops.
The good news is that God saves.
zippy2006
New member
Does not matter BR the fact that the Gospel of the kingdom is preached throughout the whole world unto all nations shows that the Gospel of the kingdom was NOT just for the Jews.
*BR for your consideration
1 Corinthians 1:10-13
10 Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 11 For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. 12 Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. 13 Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?
Paul tells these people to be of one mind and speak the same thing, because there was division among them, some saying I am of Paul and others I am of Peter. Paul says to those who would divide in this fashion is Christ divided? Now obviously some of these people were saved by Pauls preaching and some were saved by Peters preaching so if they are to be of the same mind and SPEAK the SAME THINGS how is it Paul and Peter preached a different Gospel?
*
*Something of interest that has come about from this MAD view is that this MAD view has been embraced by the followers of Islam who use it to support their view that Jesus was the Messiah for the Jews only. Thus opening the door of salvation for them by Muhammad.
In other word there is a Jewish Messiah and an Islam Messiah.
Take about opening a can of worms.*