I've returned from my errand. Jesse has given you the verse in Galatians that speaks of having faith in Jesus shows we have received the Holy Spirit.
I will cite Acts 2:38 where Peter says to believe the gospel, repent, be baptized and one will receive the Holy Spirit.
Eph. 1:13-14 speaks of the Holy Spirit sealing one when they believe
In Actd 10:44-48 Believers receive the Holy Spirit prior to baptism.
In Acts 19:1-6 Believers receive the Holy Spirit after baptism.
These Scriptures confirm what Jesus said to Nicodemus in Jon 3, that the Holy Spirit is like the wind, we cannot see Him, but we see His work in us. God is free to work in those He chooses to draw to Jesus as He pleases.
The regenerative work of the Holy Spirit is not something any person can do. His indwelling and regenerative work are in His own counsel and will.
But we can know if we believe in Jesus and the His gospel, we can be sure that we have received the indwelling and work of the Holy Spirit in us, though we may not perceive Him doing this work, but we instead believe what Scripture teaches and then move forward in faith to live according to the working of the Holy Spirit in us.
1 Corinthians 12:13-"For by one Spirit are we all baptized into one body"-describes the Spirit's operation in this present dispensation of grace, placing believers into the Body of Christ. This is a new creation ( 2 Cor 5:17; Eph 2:15), revealed through Paul as "the revelation of the mystery" ( Eph 3:1-9). It identifies the forming of a joint body of believing Jew and Gentile, apart from Israel's covenant program and apart from water baptism.
The Twelve were called under Israel's prophetic kingdom program ( Matt 19:28; Luke 22:29-30). They were promised positions of authority "judging the twelve tribes of Israel," not membership in the Body of Christ destined for heavenly places ( Eph 1:3; Phil 3:20). Their baptism ( Acts 2:38; Matt 28:19) related to repentance and the kingdom gospel, not Spirit placement into the one Body later revealed through Paul.
Therefore, 1 Cor 12:13 is not retroactively moving the kingdom apostles into a new organism but defining how God now works in this dispensation. The "we all" refers to those who have believed Paul's gospel ( 1 Cor 15:1-4)-whether Jew or Gentile-since the revelation of the mystery. The Twelve remain part of Israel's prophetic calling; the Body of Christ is a distinct, heavenly people formed afterward by the Spirit through Paul's ministry ( 1 Tim 1:16).
A) Apostolic spheres: Gal 2:7-9 explicitly differentiates audiences and entrustments; Peter stays with the circumcision, Paul with the Gentiles. Rom 11:13 confirms Paul's Gentile apostleship; Acts 22:17-21 shows the Lord sending him away from Jerusalem.
B) Revelation locus: Acts 3:19-21 ties Peter's appeal to promises "since the world began." By contrast, Rom 16:25 and Eph 3:1-9 say the BoC's defining truth was hidden until Paul-God's "dispensation of the grace of God" ( Eph 3:2; Col 1:25).
C) Hopes/rewards: Matt 19:28 promises the Twelve governmental thrones over Israel. The BoC's hope is heavenly position with Christ ( Eph 1:3; 2:6) and citizenship ( Phil 3:20).
D) Initiation/sign: Kingdom program employs water baptism and sign-miracles ( Matt 28:19; Mark 16:16-20; Acts 2:38). The BoC is constituted by Spirit baptism ( 1 Cor 12:13), summed in "one baptism" ( Eph 4:5). Paul even minimizes water rites' centrality ( 1 Cor 1:14-17; Col 2:14-23).
E) Law stance: Early Jerusalem remains temple-centric and law-observant ( Acts 3:1; 21:20). Paul proclaims freedom from the law's dominion ( Rom 6:14), the cross having abolished the middle wall ( Eph 2:14-16).
Taken together, these lines mark two divinely authorized, non-identical administrations within God's purpose.
"Ronald, Gigi, and Chris-thank you for your thoughtful replies.
I'm breaking up my thoughts into 4 sections.
Section 1
Thesis & scope (Mid-Acts view): Scripture reveals two parallel programs: Israel's prophetic kingdom administered by the Twelve, and the "mystery" program-today's Body of Christ (BoC)-first revealed to and stewarded by Paul. The question is membership: Are the Twelve in the BoC? This section states the claim; later sections defend it textually, show the Acts transition, and answer objections.
Core distinctions (headlines with texts):
Two commissions/gospels: Paul = "gospel of the uncircumcision," Peter = "gospel of the circumcision" ( Gal 2:7-9; Rom 11:13). Distinct spheres affirmed by the right hand of fellowship.
Prophecy vs. mystery: Peter preaches what was "since the world began" ( Acts 3:19-21); Paul preaches truth "kept secret since the world began" ( Rom 16:25; Eph 3:1-9; Col 1:25-27).
Two hopes: Twelve promised earthly thrones over Israel ( Matt 19:28); BoC enjoys heavenly blessings/citizenship ( Eph 1:3; 2:6; Phil 3:20).
Identity marker: Kingdom = water baptism with repentance ( Matt 28:19; Mark 16:16; Acts 2:38); BoC = one Spirit baptism into Christ ( 1 Cor 12:13; Eph 4:5).
Law posture: Jerusalem saints remain law-zealous ( Acts 21:20); BoC is not under law but under grace ( Rom 6:14; Gal 2:19-21; Eph 2:14-16).
Bottom line for this section: the same Christ is preached, yet Scripture assigns different commissions, revelations, and destinies. That textual pattern sets the expectation that the Twelve, as Israel's kingdom apostles, are not counted within the mystery-formed BoC.
I agree with GiGi and the Scripture she gave, and my answer is yes, as there is one body, and one church, they are the same, Ephesians 1:19-23. The Church began at Pentecost, and for several years before Paul, through the apostles, the Lord added to it daily, Acts 2:42-47, Acts 4:32-33. There is one body, 1 Corinthians 12:13, Ephesians 2:15-16, Galatians 3:26-29. And as GiGi said, the apostles are the foundation of the holy city, New Jerusalem.
The word apostle comes from the Greek word apostolos, which translates to one who is sent out. The apostles were chosen by Jesus Christ to spread the Gospel and establish the Church.
Good question, and thank you for the respectful tone. From a Mid-Acts dispensational view, the tension dissolves once we keep Israel's kingdom program distinct from the Body of Christ. In the Lord's earthly ministry and early Acts, the Twelve were sent to Israel with a priestly commission: preach the kingdom, call the nation to repent, and baptize the believing remnant ( Matt 28:19; Mark 16:15-18; Acts 2:38; 3:19-21). Water baptism there was covenantal identification and preparation for a promised priestly nation ( Exod 19:5-6), accompanied by signs ( Mark 16:17-18) seen functioning in Acts ( Acts 5:12-16).
But when Israel continued in unbelief, Christ revealed to Paul "the dispensation of the grace of God" and the previously hidden "mystery" ( Eph 3:1-9; Col 1:25-27). In this present dispensation, we are now saved by the gospel of Christ's cross and resurrection alone ( 1 Cor 15:1-4; Rom 3:24-28; 4:5; Eph 2:8-9). Entrance is by one Spirit baptizing us into one Body ( 1 Cor 12:13), hence Paul can say there is "one baptism" ( Eph 4:5) and also, strikingly "Christ sent me not to baptize, but to preach the gospel" ( 1 Cor 1:17).
What of the Lord's commands in Matthew and John? They stand true for the audience addressed. Matthew 5:18 affirms the Law's authority until all is fulfilled; Christ is its end for righteousness to everyone that believes ( Rom 10:4) and the Body is not under the Law ( Rom 6:14). John 14-15 speaks to kingdom disciples under the New Covenant promises to Israel ( Jer 31:31-34), about abiding in the Vine and keeping His commandments in that program.
Luke 18:17 highlights the posture of faith, not a ritual that secures salvation. Therefore, today water baptism is a good testimony, but it does not add to the finished cross-work nor effect salvation. The saving baptism in this age is the Spirit's, placing us in Christ the moment we believe.
"For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord."
Acts 2:38
"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."
Yes, you are correct and adding to what you've said.. Acts 2:38 was spoken by Peter to Israel in response to their guilt for crucifying their own Messiah. When they were "pricked in their heart" (v. 37), Peter told them to repent and be baptized-not as a ritual for the Gentiles, but as a national call for Israel to acknowledge Jesus as the Christ they had rejected ( Acts 2:36). Baptism here was a public confession that Jesus was indeed the promised Messiah ( John 1:31). It offered entrance into the kingdom program still being preached to Israel, not the body of Christ later revealed through Paul.
In Acts 2:38 Peter said unto them, Repent, and "BE" baptized!
When John the baptist was baptizing in Matthew 3:10-11 he says "And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.
The question is what tree is John talking about and what group of people he's talking to? I believe we will find the answer in the previous verse.
9) "And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.
John is talking to Israel!
John is the forerunner who goes out to announce the king. But he does more!
There's also an beginning to a different economy as he states in verse 10. "the ax is laid unto the root of the trees:
In verse 11 John gives precedence to another baptism that is by the Lord and not Israel's outwards profession.
11) "I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:
There's two baptisms here in this particular section of scripture. .
The baptism of John was to Israel identifying them to not so much a new economy but what was being projected all along.
Everything under the Levitical priesthood and old covenant was a foreshadow of the fulfillment in Christ. Paul makes this distinction in Acts 19:2-6
Water today is a profession to something that has already taken place.
John and the Twelve baptized because God commanded a covenant sign that prepared Israel for the nearness of the promised kingdom. John's mission was prophetic and God-sent: he came to make the Lord's paths straight ( Isa 40:3; Mal 3:1; Matt 3:3), and "He that sent me to baptize with water" defined his work ( John 1:33). His baptism was "of repentance for the remission of sins" ( Mark 1:4; Luke 3:3), publicly separating a believing remnant and manifesting the Messiah to Israel ( John 1:31). This fit Israel's priestly calling and cleansing types-washings consecrated service ( Exod 29:4; Lev 8:6), and prophets promised national purification ( Ezek 36:25; cf. Heb 9:10). Jesus then authorized the apostles to carry this forward in the kingdom gospel: "make disciplesbaptizing" ( Matt 28:19; Mark 16:15-16). At Pentecost Peter summoned Israel: "Repent, and be baptizedfor the remission of sins," with the gift of the Spirit and the hope of restoration ( Acts 2:38-41; 3:19-21). In Acts, water baptism identified penitents with the crucified and risen Christ, marked them off from unbelieving Israel, and was confirmed by signs, for "the Jews require a sign" ( Acts 8:12-17; 10:47-48; 22:16; 1 Cor 1:22; cf. Mark 16:17-18). With the later revelation of the Body of Christ, the saving baptism is the Spirit's work-placing believers into one Body apart from rites ( Eph 4:5; 1 Cor 12:13; Titus 3:5). Therefore Paul could say, "Christ sent me not to baptize, but to preach the gospel" ( 1 Cor 1:17). In sum, John and the apostles baptized in obedience within Israel's kingdom program-repentance, cleansing, identification, and Spirit-attested entry into the remnant-while today the "one baptism" that saves is the Spirit's, not water ( Eph 2:8-9). This preserves Israel's covenant logic with today's grace-salvation rests on Christ's cross-work by faith - not rites, while water witnessed repentance in Israel.
Paul's "one baptism" ( Eph 4:5) is the Spirit's act of placing a believer into Christ and into His Body the instant he trusts the gospel. It is not a ceremony man performs, but a divine operation "without hands," uniting us to Christ's death, burial, and resurrection ( 1 Cor 12:13; Rom 6:3-4; Col 2:11-12; Gal 3:27). When you believe, you are sealed with the Holy Spirit and identified with Christ forever ( Eph 1:13-14). That is why Paul can say there is one Body and one Spirit-and therefore one baptism-today ( Eph 4:4-6).
It is not water. Water may picture a truth, but it never produces it. Paul thanks God he baptized only a few and adds, "Christ sent me not to baptize, but to preach the gospel," drawing a sharp line between the saving message and any ritual ( 1 Cor 1:14-17). Salvation is by grace through faith, "not of works," so no ordinance can be added to the finished cross-work of Christ ( Eph 2:8-9; Tit 3:5). The washings and "baptisms" (plural) connected with Israel's program belong to another administration and the Acts transition ( Mark 1:4; Acts 2:38; Heb 6:2), not to the settled doctrine for the Body of Christ revealed through Paul.
What the one baptism gives you: union with Christ and His people ( 1 Cor 12:13), new identity-"put on Christ" ( Gal 3:27), co-crucifixion and co-resurrection life ( Rom 6:3-5; Col 2:12), and assurance by the Spirit's seal ( Eph 1:13-14). Because this baptism is God's work, it is complete, permanent, and sufficient. The believer's testimony may be public, but his salvation and sanctification rest wholly on Christ and the Spirit's baptizing work, not on a font, a river, or a minister's hands. This rests on Paul's gospel-Christ died for our sins, was buried, and rose again ( 1 Cor 15:1-4). Believers are new ( 2 Cor 5:17), indwelt by the Spirit ( Rom 8:9), and to hold fast sound words ( 2 Tim 1:13). Thus we glory in Christ not rites ( Phil 3:3).
What then of Ephesians 5:31-32? Paul says the husband-wife union is a mystery that illustrates Christ and the church. But Paul still names our identity repeatedly as His Body ( Eph 1:22-23; 5:30; 1 Cor 12:27), "one new man," and a "new creature" ( 2 Cor 5:17; Gal 6:15)-never calling us the Bride. Even 2 Corinthians 11:2 ("espousedas a chaste virgin") is betrothal imagery used to guard the Body from deception; it does not rename the Body as the Bride nor collapse Israel's prophetic marriage into Paul's mystery people. Keeping these categories distinct preserves both God's faithfulness to Israel's covenants and the uniqueness of the church revealed "not made known" before Paul ( Eph 3:1-9; Rom 16:25-26).
On baptism: John's and Peter's water baptisms belonged to Israel's kingdom program ( Mark 1:4; Luke 7:29-30; Acts 2:38; 22:16)-covenantal, priestly, and preparatory for an earthly nation of priests ( Exod 19:6; Ezek 36:25-27). In this dispensation, Christ sent Paul "not to baptize, but to preach the gospel" ( 1 Cor 1:17), and there is "one baptism" ( Eph 4:5) by which the Spirit places us into Christ's death and resurrection ( Rom 6:3-5; 1 Cor 12:13; Col 2:11-12). Romans 6 describes that Spirit baptism's identification with Christ-not a ritual that completes salvation. We are saved by grace through faith apart from works ( Eph 2:8-9; Titus 3:5). Water may testify, but it cannot add to the finished cross-work ( John 19:30; Gal 2:21). To make it a salvation requirement would muddle Israel's kingdom commands with the Body's grace calling.
So, yes: saints from Israel's program and from the Body will both be with Christ and under His rule-but Scripture differentiates their identities and spheres. Israel/Zion/New Jerusalem is the Bride/Wife in prophecy and Revelation; the Body is the heavenly people of the mystery, bone of His bone and seated above. Keeping those distinctions guards the gospel of grace today and honors God's promises to Israel tomorrow.
Thank you for your response Bennymkje. This question from your comment seems to reflect how you understood mine to Lbooth1955, "We walk by faith which entails work, don't you think?"
You may have misunderstood my comments, believing that I was denouncing works as the proper response to a genuine faith. Not at all, works that follow such a God-given faith must exist, or else it is no faith at all (and James deals with this quite well). So, it is not a work that results from faith that I refer to, but a work that must accompany faith to make our salvation real & effective.
The point I tried to make earlier, was that water baptism that accompanies repentance, belief, and faith, is a true baptism and not a work for it is part & parcel of one's testimony of a new life identified and received in Christ. And this is what I read in the Word by the many examples given ( Acts 2:38,41; Acts 8:12,13; Acts 8:36-38; Acts 9:17,18; Acts 10:21,44-48; Acts 16:14,15; Acts 16:30-33; Acts 18:8). All these folk were baptized immediately, or very soon after repenting and believing. Baptism here was not a 'work' added to salvation, but a very real part of one's witness before man & within oneself. In those days (as in some countries now), many would have suffered great loss or ostracization for turning to Christ, so baptism at that early stage was truly a bold declaration of love for the Savior & turning away from religion (& family) as a very real part of conversion.
Anything we do that adds to our salvation (even water baptism, if we deem it necessary to make our salvation real), is a work. And if that work, whether baptism, doing good deeds for others, attending to Jewish Law, etc., ensures our salvation, then our salvation is no longer of faith, but of works. For the salvation of God through His Son to be effective in our lives, it must be devoid of anything that attaches to that God-given faith; for that faith does save when it remains pure, free from all associations.
Just to encourage you, baptism is one of the important moments of my life. There is blessing in obeying the Lord's commands as He stated in Mk. 16:16, Acts 2:28, and others that God does work in us in baptism. I cannot say exactly what He does in and for us, but, as it is an ordinance instituted by our Lord, it is not given to us for nothing.
Whenever I witness another person being baptized, I am filled with such a sense of harmony with that person. I love what Paul says in Eph. 4:5-6 "one Lord, faith, one baptism, one God and Father of all, who is above all, and through all, and in all."
What a wonderful way of expressing the bond of unity and fellowship we all have in our Lord, Father, and Spirit who does all that we need to come to faith and salvation!
"And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:"
John 3:5
"Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."
Acts 2:38
"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 10:47
"Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?"
Acts 22:16
"And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord."
If baptism required for salvation, and if so which one?
Matthew 28:19 - The "Great Commission" command from Jesus: "Go ye therefore, and teach all nations, baptizing them"
Acts 2:38 - "The day of Pentecost" "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."
Abraham's justification must be understood in its two contexts. Paul states in Romans 4:2-3, "Abraham believed God, and it was counted unto him for righteousness." That faith-alone moment in Genesis 15:6 shows Abraham's justification before God-apart from works.
For the Body of Christ today, Paul is clear: justification is a gift of grace through faith in Christ's finished work ( Rom. 3:28; Eph. 2:8-9). Works cannot be added, for salvation is secured by faith alone in this present dispensation. Is this true or not?
James, however, writes "to the twelve tribes which are scattered abroad" ( James 1:1). He does not say he is writing to the Body of Christ, the Church revealed to Paul ( Eph. 3:3-6). There is no mention anywhere in James that these twelve tribes are part of the Church, the Body of Christ, it's just not there.
Instead, James presents justification as faith plus works, to whom? According to scripture it's not the body of Christ.
"Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Ye see then how that by works a man is justified, and not by faith only" ( James 2:21-24).
In Israel's prophetic program, justification included works as part of salvation. Faith that did not produce obedience was dead and could not save under covenant law (cf. Acts 2:38; Matt. 24:13).
Thus, Abraham illustrates both truths. Paul shows his faith justified him before God-pointing to our salvation today in Christ by grace alone.
James shows his works justified him before men, and in Israel's program, that was required for salvation. To conflate these is to erase the God-given distinction between the prophetic kingdom program and the mystery Body of Christ.
The Greek word for justification is (dikaisis), meaning the act of declaring righteous, a legal acquittal before God. Rooted in , "to justify, declare just."
When Paul speaks of "my gospel" ( Rom. 2:16; 16:25; 2 Tim. 2:8), he is not merely saying "the good news I happen to carry." He identifies it as a distinct revelation committed to him by the risen Christ. Galatians 1:11-12 makes it clear-he received it not from men but by direct revelation. Acts 21:21 shows the tension: Paul taught Jews among Gentiles not to continue in Moses. That is far different from Peter's Pentecostal preaching which required repentance, baptism, and participation in Israel's covenant program.
Peter's gospel ( Acts 2:38; Acts 3:19-21) looked to the restoration of Israel and the coming kingdom. Baptism was tied to remission of sins and receiving the Spirit. By contrast, Paul preached the cross as the power of God unto salvation for Jew and Gentile alike ( Rom. 1:16). In Paul's message, salvation is by grace through faith alone apart from works or rituals ( Rom. 3:28; Eph. 2:8-9). To blend Acts 2:38 with Paul's gospel is to confuse Israel's earthly promises with the Body's heavenly calling.
Regarding Israel, Romans 2:28-29 shows that outward circumcision alone is insufficient, but this does not mean the church has become "the true Israel." In Romans 9-11 Paul insists Israel remains nationally distinct, awaiting future restoration. Today, Jew and Gentile who believe are baptized by the Spirit into one Body, a "new man" ( Eph. 2:15), separate from Israel's covenants.
Finally, it is true that law revealed sin, and without law grace would not be needed. Yet Paul declares we are "not under the law, but under grace" ( Rom. 6:14). Grace does not abolish the law's purpose; it fulfills righteousness apart from the law through Christ's finished work.
Therefore, dispensational truth shows Peter's gospel of the kingdom and Paul's gospel of grace are not the same. Both are of God, but each serves a different purpose in His progressive revelation.
1. Paul is calling the gospel (meaning good news) as "his gospel" should be seen as "the good news he was bringing to gentiles" and not as a different gospel of his.
So lets see what Paul was teaching to the Jews abroad. Acts 21:21, "And they (the Jews in Jerusalem) are informed of thee, that thou (Paul) teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs."
2. Lets see what Peter preached on Pentecost. Acts 2:38, "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."
So where do you read about the restoration of Israel? Peter's message is the basis of the christian belief. One has to believe in Christ, then to repent, then to be baptized and finally receive the Holy Spirit. This is how grace is granted to someone.
3. Who is really Israel?
Rom 2:28-29, "28For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:
29But he is a Jew, which is one inwardly(christian); and circumcision is that of the heart(new birth), in the spirit, and not in the letter; whose praise is not of men, but of God."
Rom 4:11-12, "11And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:12And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised."
So the true Israelite has to walk on the steps of the faith of Abraham. Till Jesus' time it was the small remnant that Paul talks about in Romans. And after Christ the true Israel is the church which includes gentiles and jews.
I want to share with you why it is not only unwise but dangerous to blur the distinction between Paul's message and the twelve apostles. God gave Paul a unique dispensation of grace, revealing the "mystery" of the Body of Christ, a truth hidden until his ministry ( Ephesians 3:1-9; Colossians 1:25-27). When we blend his message with the kingdom program preached by Peter and the others, we risk corrupting the gospel of grace.
Peter preached to Israel, offering the promised kingdom upon national repentance and baptism ( Acts 2:38; 3:19). Paul preached justification by faith alone apart from works of the law ( Romans 3:28; Ephesians 2:8-9). To confuse these messages is to either add works to grace, or to remove Israel's kingdom promises. Paul warned that adding to his gospel of grace produces "another gospel" ( Galatians 1:6-9), and he pronounced a curse on anyone who preached such.
Blending also robs believers of assurance. If salvation depends partly on works, ordinances, or kingdom requirements, then we can never rest in the finished work of Christ. The beauty of Paul's message is that Christ did it all-our salvation is complete in Him ( Colossians 2:10). Mixing law and grace leaves Christians unstable, unsure if they have done enough, and strips the cross of its sufficiency.
Finally, confusion weakens the testimony of the Church. The Body of Christ is not Israel, nor is it inheriting an earthly kingdom. Our hope is heavenly ( Philippians 3:20-21; Colossians 3:1-4). When we preach Israel's program as our own, we not only deny our identity but also cloud Israel's future promises, making God appear unfaithful.
For these reasons, we must carefully obey 2 Timothy 2:15: rightly divide the word of truth. Blending the programs corrupts the gospel, shakes assurance, and dishonors God's distinct plans.
If there is nothing to divide, why did Paul say to rightly divide the word of truth?
The King James Bible contains four Gospel books-Matthew, Mark, Luke, and John. But while those four books record Christ's earthly ministry, we must not confuse the written accounts with the distinct gospel messages revealed through Scripture. A "gospel" simply means good news, and God has revealed different good news at different times for different audiences.
Christ and the twelve apostles preached the Gospel of the Kingdom ( Matt. 4:23; Matt. 9:35), the good news that Israel's promised kingdom was at hand. This gospel called Israel to repentance, baptism, and obedience, rooted in their covenants and prophetic hope. Peter continued this in early Acts ( Acts 2:38; Acts 3:19-21), offering Israel the kingdom if they would repent nationally.
But with Israel's rejection, the risen Lord revealed through Paul a new gospel for a new dispensation: the Gospel of the Grace of God ( Acts 20:24; Rom. 2:16). This was not tied to Israel's covenants but to the finished cross-work of Christ. Paul's message was that Christ died for our sins, was buried, and rose again the third day ( 1 Cor. 15:1-4). Salvation was now apart from the Law and works, freely offered to Jew and Gentile alike, forming the Body of Christ.
Looking forward, Revelation 14:6-7 speaks of the Everlasting Gospel during the Tribulation, a message calling all nations to fear God and worship Him before His wrath is poured out.
So dispensationally, while the KJV Bible has four Gospel accounts as books, there are multiple gospels as messages: the Kingdom gospel for Israel, the Grace gospel for the Body of Christ, and the Everlasting gospel in prophecy. To mix these is to confuse God's distinct programs for Israel and the Church. Anyone who misses this simple division is overlooking the plain teaching of rightly dividing the Word of truth ( 2 Tim. 2:15).
From a dispensational perspective, the Kingdom of God must be understood in its distinctions. Scripture uses "kingdom" to describe God's eternal rule, Israel's promised earthly Davidic kingdom, and the present spiritual sphere of God's authority. Jesus and the Twelve offered Israel the "gospel of the kingdom" ( Matt. 4:23; Acts 3:19-21), which required national repentance and water baptism as covenantal responses to their Messiah. That kingdom offer was rejected, and the earthly reign was postponed. God then revealed through Paul the "mystery" program, the calling out of the Church, the Body of Christ, with a heavenly hope ( Eph. 3:1-9).
Repentance and baptism were necessary for Israel in view of the kingdom promises ( Acts 2:38; Mark 1:4). John preached "Repent, for the kingdom of heaven is at hand," because that was God's prophetic requirement for Israel's restoration. But Paul later made plain that salvation in this present dispensation is not through ritual or law, but solely through faith in Christ's finished work-His death, burial, and resurrection ( 1 Cor. 15:1-4; Eph. 2:8-9). He even said, "Christ sent me not to baptize, but to preach the gospel" ( 1 Cor. 1:17). Repentance today is a change of mind toward God and faith in the cross, not a national covenantal turning with baptismal cleansing.
As to the 1,000-year reign of Christ, dispensationalists maintain the Church will not remain on earth. The Body of Christ will be caught up at the rapture ( 1 Thess. 4:13-18), delivered from the coming wrath ( 1 Thess. 1:10). During the Millennium, Christ reigns from Jerusalem over Israel and the nations ( Zech. 14:9; Rev. 20:1-6), fulfilling the promises to Abraham and David. Meanwhile, the Church occupies its heavenly inheritance, seated with Christ in glory ( Eph. 2:6).
I appreciate your thoughts, and I agree with you that salvation has always been centered in Christ-"for there is none other name under heaven given among men, whereby we must be saved" ( Acts 4:12). Likewise, Paul rightly affirms that there is "one mediator between God and men, the man Christ Jesus" ( 1 Tim. 2:5). These truths are universal and unchanging.
However, dispensationalism recognizes that while the Person of salvation is the same, the message and audience differ according to God's progressive revelation. Peter and the Twelve ministered under the kingdom program, proclaiming Jesus as Israel's promised Messiah and King. Their call was "repent and be baptizedfor the remission of sins" ( Acts 2:38), looking for the restoration of Israel's kingdom on earth ( Acts 3:19-21).
Paul, in contrast, received from the risen, glorified Christ the "mystery" gospel-not revealed to the prophets nor known to the Twelve ( Eph. 3:1-9; Gal. 1:11-12). His commission was to the Gentiles, preaching "the gospel of the grace of God" ( Acts 20:24), centered in the finished cross-work of Christ and received apart from law or ordinances. While both messages rest on Christ, they represent different programs: Israel's prophetic hope versus the Body of Christ's heavenly calling.
Regarding Paul persecuting "the church" ( Acts 8:3), dispensationalists distinguish the kingdom church in Jerusalem from the Body of Christ later revealed to Paul. The prayers of those saints were answered when God, in His wisdom, raised up Paul for a new ministry-not to continue their message, but to unfold the revelation of grace.
So yes, Christ is the one Savior and mediator. Yet God's Word shows different stewardships: the gospel of the kingdom to Israel through the Twelve, and the gospel of grace to all nations through Paul. Recognizing these distinctions keeps us from blending programs and helps us "rightly divide the word of truth" ( 2 Tim. 2:15).
I have not studied dispensationalism. I know a few things, but not the depth of it. I know they support the distinction between Israel and the Church. You have on several occasions said, "but from a dispensational perspective." To me, this is saying interpretation of Scripture must align with dispensationalism. Maybe I am wrong about what you are saying. It must be from the Holy Spirit.
What I have studied the Church began with the people of Israel in Acts 2:41-47. There is only one Church and one body of Christ that includes both Israelites and Gentiles. God's grace provides salvation for Gentiles as well as Israel by faith in Jesus, the same gospel.
Ephesians 2:19 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;
Ephesians 3:5-6 Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; 6 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:
We are fellow heirs of the kingdom of God, 2 Thessalonians 1:5. We will also reign with Christ here on earth, Revelation 20:6 Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.
These are the words of Paul, Acts 28:30-31 3 And Paul dwelt two whole years in his own hired house, and received all that came in unto him, 31 Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.
Your question: Why was there a need for Paul at all? Jealousy, Romans 11:11.
A question worth serious thought is this: if the twelve apostles were preaching the same gospel that Paul proclaimed, why was there a need for Paul at all? The Lord did not raise up Paul by accident or redundancy. Christ specifically chose him as "the apostle of the Gentiles" ( Romans 11:13), entrusted with "the dispensation of the grace of God" ( Ephesians 3:2), and revealed to him "the mystery, which was kept secret since the world began" ( Romans 16:25).
The twelve, under Christ's earthly ministry, were commissioned to preach the gospel of the kingdom to Israel, calling for repentance and faith in the promised Messiah, with baptism and law-keeping still in view ( Matthew 10:5-7; Acts 2:38). Their focus remained on the restoration of Israel's kingdom, as foretold by the prophets ( Acts 1:6). Paul's commission, however, centered on the Body of Christ, a new creation in which Jew and Gentile are united by grace through faith alone, apart from works of the law ( Ephesians 2:8-9; Galatians 3:28).
If their message had been identical, Paul's calling would be unnecessary. Instead, his ministry highlights God's progressive revelation-moving from Israel's prophetic hope to the hidden program of grace now revealed. The need for Paul demonstrates that God was unveiling something new: a gospel not rooted in Israel's covenants, but in Christ's finished work at the cross, freely offered to all.
One must believe in Christ's finished work on the cross alone for salvation-nothing you do, add, or contribute can save you.
Trust only His death, burial, and resurrection for eternal life.
The twelve apostles were sent to Israel under the kingdom program ( Matthew 10:5-7; Galatians 2:7-9). Their preaching emphasized repentance, water baptism, and works consistent with faith ( Acts 2:38; Acts 3:19; James 2:17-24). For them, faith that did not produce works was considered dead. So, none of the twelve are recorded as preaching "faith without works."
The Apostle Paul
Paul, however, is unique. He is the only apostle who clearly taught justification by faith alone, without works of the law.
Examples:
"Therefore we conclude that a man is justified by faith without the deeds of the law." ( Romans 3:28)
"For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works..." ( Ephesians 2:8-9)
"But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." ( Romans 4:5)
Paul preached a new revelation of grace ( Romans 16:25; Galatians 1:11-12), distinct from the kingdom message of the twelve. His gospel revealed that salvation is entirely a gift, apart from law-keeping or works.
The twelve never preached "faith without works." Their message tied faith with repentance and obedience under Israel's covenant program.
Paul alone preached faith without works-the gospel of the grace of God for Jew and Gentile alike.
Question...Should works follow after we are saved
Yes - but it's very important to keep the order straight.
Salvation Is by Grace Alone-Period!
Paul makes it absolutely clear: "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast." ( Ephesians 2:8-9). We are saved by faith alone in Christ's finished work, not by anything we do before or after.
Acts 2:28 is nice :) but... not my handle. I'll have to consider that one if I join some other group.
My handle is Acts 2:38. Hope you like that.
My preference is to see the scriptures being used right along with the reading. Takes the guess work out of it.
Jeremiah being stoned, did you use Lamentations 3:53 for this? My understanding is that is a stone put over the hole not that he was stoned with stones, and it only a singular stone.
I have seen some of their discussion. I hope I am on the same page. The Church/body of Christ started at Pentecost, as we see the Lord added to the church daily, Acts 2:47. It was several years after Pentecost before Paul was converted and sent to the Gentiles. To the Jews first. Philip the evangelist was the first to carry the gospel to the Samaritans.
In James, his letter was sent to most likely many who were at Pentecost. It is misunderstood that the gospel to the Jews was different than Paul's. Like James 2:14-18, the works here are not works of the law; it is works of faith, that we will be judged, not for salvation but for rewards.
We see in Ephesians 2:11-16 that there is no difference; the body of Christ is made up of Jew and Gentile. Acts 4:12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. There are not two gospels; there is no other way of salvation, regardless of what nationality we are.
I hope this is what you asked. Good to hear from you.
Audience: Israel, under the covenants and promises.
Message: The long-promised kingdom, with Messiah reigning on David's throne, was "at hand."
Matthew 4:23 - "And Jesus went about preaching the gospel of the kingdom"
Matthew 10:5-7 - The Twelve were sent only to "the lost sheep of the house of Israel" with this gospel.
Luke 22:29-30 - The apostles are promised to sit on twelve thrones judging Israel in that kingdom.
Acts 3:19-21 - Peter still offers the kingdom if Israel repents, showing this program was continuing post-cross.
This gospel was prophetic, rooted in promises made "since the world began" ( Luke 1:70; Acts 3:21).
2. The Gospel of the Grace of God (Paul's Gospel)
Audience: Jew and Gentile alike, apart from Israel's covenants.
Message: Christ's death, burial, and resurrection for sins, offering free justification by faith.
Acts 20:24 - Paul calls it "the gospel of the grace of God."
Romans 16:25 - This gospel was "according to the revelation of the mystery, which was kept secret since the world began."
1 Corinthians 15:1-4 - The content: Christ died for our sins, was buried, and rose again.
Galatians 1:11-12 - Paul received it by direct revelation from Christ, not from the Twelve.
This gospel creates the Body of Christ ( 1 Cor. 12:13; Eph. 3:6), uniting Jew and Gentile in one new man.
3. Jews Responding to Both Programs
Some Jews believed Peter and the Eleven's message of the kingdom ( Acts 2:41; Acts 4:4). James writes to these scattered tribes ( James 1:1), exhorting them in kingdom-related works and endurance.
Other Jews believed Paul's gospel of grace and became part of the Body ( Rom. 11:13-14; 1 Cor. 9:20-22).
4. Dispensational Distinction
Kingdom Gospel = Israel's prophetic hope on earth.
Grace Gospel = Body of Christ's heavenly hope, revealed through Paul.
Both have Christ as center, but their scope and promises differ.
If Paul and the Twelve had preached the same message to the same audience, Paul's apostleship would have been unnecessary. Yet Paul declares his gospel was received "by revelation of Jesus Christ" ( Gal. 1:11-12), not from men. The Twelve were sent to Israel with the kingdom gospel-repentance, baptism, and faith in Jesus as Messiah, looking for the restoration of Israel's promised kingdom ( Acts 2:38; Matt. 19:28). Paul, however, was uniquely commissioned as the apostle to the Gentiles ( Rom. 11:13), entrusted with the mystery previously hidden: salvation by grace through faith alone, apart from the law, with Jew and Gentile united in one Body ( Eph. 3:1-9). This heavenly calling differs from Israel's earthly kingdom hope.
Paul calls himself the "wise masterbuilder" who laid the foundation of this dispensation ( 1 Cor. 3:10-11). His epistles form the cornerstone for the doctrine, order, and identity of the Church, the Body of Christ. Without Paul's ministry, we would not know the sealing of the Spirit, our heavenly inheritance, or justification apart from works. Importantly, recognizing Paul's distinct apostleship does not overlay or distort any scripture; it simply honors the contextual truths God gave separately to Israel and to the Body of Christ. If his message were the same as the Twelve, his role would be redundant. Instead, Paul's ministry reveals the mystery and establishes the cornerstone for the present dispensation of grace, through which we understand who we are in Christ and our eternal destiny.
I've returned from my errand. Jesse has given you the verse in Galatians that speaks of having faith in Jesus shows we have received the Holy Spirit.
I will cite Acts 2:38 where Peter says to believe the gospel, repent, be baptized and one will receive the Holy Spirit.
Eph. 1:13-14 speaks of the Holy Spirit sealing one when they believe
In Actd 10:44-48 Believers receive the Holy Spirit prior to baptism.
In Acts 19:1-6 Believers receive the Holy Spirit after baptism.
These Scriptures confirm what Jesus said to Nicodemus in Jon 3, that the Holy Spirit is like the wind, we cannot see Him, but we see His work in us. God is free to work in those He chooses to draw to Jesus as He pleases.
The regenerative work of the Holy Spirit is not something any person can do. His indwelling and regenerative work are in His own counsel and will.
But we can know if we believe in Jesus and the His gospel, we can be sure that we have received the indwelling and work of the Holy Spirit in us, though we may not perceive Him doing this work, but we instead believe what Scripture teaches and then move forward in faith to live according to the working of the Holy Spirit in us.
1 Corinthians 12:13-"For by one Spirit are we all baptized into one body"-describes the Spirit's operation in this present dispensation of grace, placing believers into the Body of Christ. This is a new creation ( 2 Cor 5:17; Eph 2:15), revealed through Paul as "the revelation of the mystery" ( Eph 3:1-9). It identifies the forming of a joint body of believing Jew and Gentile, apart from Israel's covenant program and apart from water baptism.
The Twelve were called under Israel's prophetic kingdom program ( Matt 19:28; Luke 22:29-30). They were promised positions of authority "judging the twelve tribes of Israel," not membership in the Body of Christ destined for heavenly places ( Eph 1:3; Phil 3:20). Their baptism ( Acts 2:38; Matt 28:19) related to repentance and the kingdom gospel, not Spirit placement into the one Body later revealed through Paul.
Therefore, 1 Cor 12:13 is not retroactively moving the kingdom apostles into a new organism but defining how God now works in this dispensation. The "we all" refers to those who have believed Paul's gospel ( 1 Cor 15:1-4)-whether Jew or Gentile-since the revelation of the mystery. The Twelve remain part of Israel's prophetic calling; the Body of Christ is a distinct, heavenly people formed afterward by the Spirit through Paul's ministry ( 1 Tim 1:16).
G&P
A) Apostolic spheres: Gal 2:7-9 explicitly differentiates audiences and entrustments; Peter stays with the circumcision, Paul with the Gentiles. Rom 11:13 confirms Paul's Gentile apostleship; Acts 22:17-21 shows the Lord sending him away from Jerusalem.
B) Revelation locus: Acts 3:19-21 ties Peter's appeal to promises "since the world began." By contrast, Rom 16:25 and Eph 3:1-9 say the BoC's defining truth was hidden until Paul-God's "dispensation of the grace of God" ( Eph 3:2; Col 1:25).
C) Hopes/rewards: Matt 19:28 promises the Twelve governmental thrones over Israel. The BoC's hope is heavenly position with Christ ( Eph 1:3; 2:6) and citizenship ( Phil 3:20).
D) Initiation/sign: Kingdom program employs water baptism and sign-miracles ( Matt 28:19; Mark 16:16-20; Acts 2:38). The BoC is constituted by Spirit baptism ( 1 Cor 12:13), summed in "one baptism" ( Eph 4:5). Paul even minimizes water rites' centrality ( 1 Cor 1:14-17; Col 2:14-23).
E) Law stance: Early Jerusalem remains temple-centric and law-observant ( Acts 3:1; 21:20). Paul proclaims freedom from the law's dominion ( Rom 6:14), the cross having abolished the middle wall ( Eph 2:14-16).
Taken together, these lines mark two divinely authorized, non-identical administrations within God's purpose.
See section 3
I'm breaking up my thoughts into 4 sections.
Section 1
Thesis & scope (Mid-Acts view): Scripture reveals two parallel programs: Israel's prophetic kingdom administered by the Twelve, and the "mystery" program-today's Body of Christ (BoC)-first revealed to and stewarded by Paul. The question is membership: Are the Twelve in the BoC? This section states the claim; later sections defend it textually, show the Acts transition, and answer objections.
Core distinctions (headlines with texts):
Two commissions/gospels: Paul = "gospel of the uncircumcision," Peter = "gospel of the circumcision" ( Gal 2:7-9; Rom 11:13). Distinct spheres affirmed by the right hand of fellowship.
Prophecy vs. mystery: Peter preaches what was "since the world began" ( Acts 3:19-21); Paul preaches truth "kept secret since the world began" ( Rom 16:25; Eph 3:1-9; Col 1:25-27).
Two hopes: Twelve promised earthly thrones over Israel ( Matt 19:28); BoC enjoys heavenly blessings/citizenship ( Eph 1:3; 2:6; Phil 3:20).
Identity marker: Kingdom = water baptism with repentance ( Matt 28:19; Mark 16:16; Acts 2:38); BoC = one Spirit baptism into Christ ( 1 Cor 12:13; Eph 4:5).
Law posture: Jerusalem saints remain law-zealous ( Acts 21:20); BoC is not under law but under grace ( Rom 6:14; Gal 2:19-21; Eph 2:14-16).
Bottom line for this section: the same Christ is preached, yet Scripture assigns different commissions, revelations, and destinies. That textual pattern sets the expectation that the Twelve, as Israel's kingdom apostles, are not counted within the mystery-formed BoC.
Please see section 2
I agree with GiGi and the Scripture she gave, and my answer is yes, as there is one body, and one church, they are the same, Ephesians 1:19-23. The Church began at Pentecost, and for several years before Paul, through the apostles, the Lord added to it daily, Acts 2:42-47, Acts 4:32-33. There is one body, 1 Corinthians 12:13, Ephesians 2:15-16, Galatians 3:26-29. And as GiGi said, the apostles are the foundation of the holy city, New Jerusalem.
The word apostle comes from the Greek word apostolos, which translates to one who is sent out. The apostles were chosen by Jesus Christ to spread the Gospel and establish the Church.
God bless,
RLW
But when Israel continued in unbelief, Christ revealed to Paul "the dispensation of the grace of God" and the previously hidden "mystery" ( Eph 3:1-9; Col 1:25-27). In this present dispensation, we are now saved by the gospel of Christ's cross and resurrection alone ( 1 Cor 15:1-4; Rom 3:24-28; 4:5; Eph 2:8-9). Entrance is by one Spirit baptizing us into one Body ( 1 Cor 12:13), hence Paul can say there is "one baptism" ( Eph 4:5) and also, strikingly "Christ sent me not to baptize, but to preach the gospel" ( 1 Cor 1:17).
What of the Lord's commands in Matthew and John? They stand true for the audience addressed. Matthew 5:18 affirms the Law's authority until all is fulfilled; Christ is its end for righteousness to everyone that believes ( Rom 10:4) and the Body is not under the Law ( Rom 6:14). John 14-15 speaks to kingdom disciples under the New Covenant promises to Israel ( Jer 31:31-34), about abiding in the Vine and keeping His commandments in that program.
Luke 18:17 highlights the posture of faith, not a ritual that secures salvation. Therefore, today water baptism is a good testimony, but it does not add to the finished cross-work nor effect salvation. The saving baptism in this age is the Spirit's, placing us in Christ the moment we believe.
Grace and Peace.
Romans 6:23
"For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord."
Acts 2:38
"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."
Blessings
Yes, you are correct and adding to what you've said.. Acts 2:38 was spoken by Peter to Israel in response to their guilt for crucifying their own Messiah. When they were "pricked in their heart" (v. 37), Peter told them to repent and be baptized-not as a ritual for the Gentiles, but as a national call for Israel to acknowledge Jesus as the Christ they had rejected ( Acts 2:36). Baptism here was a public confession that Jesus was indeed the promised Messiah ( John 1:31). It offered entrance into the kingdom program still being preached to Israel, not the body of Christ later revealed through Paul.
G&P
In Acts 2:38 Peter said unto them, Repent, and "BE" baptized!
When John the baptist was baptizing in Matthew 3:10-11 he says "And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.
The question is what tree is John talking about and what group of people he's talking to? I believe we will find the answer in the previous verse.
9) "And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.
John is talking to Israel!
John is the forerunner who goes out to announce the king. But he does more!
There's also an beginning to a different economy as he states in verse 10. "the ax is laid unto the root of the trees:
In verse 11 John gives precedence to another baptism that is by the Lord and not Israel's outwards profession.
11) "I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:
There's two baptisms here in this particular section of scripture. .
The baptism of John was to Israel identifying them to not so much a new economy but what was being projected all along.
Everything under the Levitical priesthood and old covenant was a foreshadow of the fulfillment in Christ. Paul makes this distinction in Acts 19:2-6
Water today is a profession to something that has already taken place.
Blessings
John and the Twelve baptized because God commanded a covenant sign that prepared Israel for the nearness of the promised kingdom. John's mission was prophetic and God-sent: he came to make the Lord's paths straight ( Isa 40:3; Mal 3:1; Matt 3:3), and "He that sent me to baptize with water" defined his work ( John 1:33). His baptism was "of repentance for the remission of sins" ( Mark 1:4; Luke 3:3), publicly separating a believing remnant and manifesting the Messiah to Israel ( John 1:31). This fit Israel's priestly calling and cleansing types-washings consecrated service ( Exod 29:4; Lev 8:6), and prophets promised national purification ( Ezek 36:25; cf. Heb 9:10). Jesus then authorized the apostles to carry this forward in the kingdom gospel: "make disciplesbaptizing" ( Matt 28:19; Mark 16:15-16). At Pentecost Peter summoned Israel: "Repent, and be baptizedfor the remission of sins," with the gift of the Spirit and the hope of restoration ( Acts 2:38-41; 3:19-21). In Acts, water baptism identified penitents with the crucified and risen Christ, marked them off from unbelieving Israel, and was confirmed by signs, for "the Jews require a sign" ( Acts 8:12-17; 10:47-48; 22:16; 1 Cor 1:22; cf. Mark 16:17-18). With the later revelation of the Body of Christ, the saving baptism is the Spirit's work-placing believers into one Body apart from rites ( Eph 4:5; 1 Cor 12:13; Titus 3:5). Therefore Paul could say, "Christ sent me not to baptize, but to preach the gospel" ( 1 Cor 1:17). In sum, John and the apostles baptized in obedience within Israel's kingdom program-repentance, cleansing, identification, and Spirit-attested entry into the remnant-while today the "one baptism" that saves is the Spirit's, not water ( Eph 2:8-9). This preserves Israel's covenant logic with today's grace-salvation rests on Christ's cross-work by faith - not rites, while water witnessed repentance in Israel.
G&P
Paul's "one baptism" ( Eph 4:5) is the Spirit's act of placing a believer into Christ and into His Body the instant he trusts the gospel. It is not a ceremony man performs, but a divine operation "without hands," uniting us to Christ's death, burial, and resurrection ( 1 Cor 12:13; Rom 6:3-4; Col 2:11-12; Gal 3:27). When you believe, you are sealed with the Holy Spirit and identified with Christ forever ( Eph 1:13-14). That is why Paul can say there is one Body and one Spirit-and therefore one baptism-today ( Eph 4:4-6).
It is not water. Water may picture a truth, but it never produces it. Paul thanks God he baptized only a few and adds, "Christ sent me not to baptize, but to preach the gospel," drawing a sharp line between the saving message and any ritual ( 1 Cor 1:14-17). Salvation is by grace through faith, "not of works," so no ordinance can be added to the finished cross-work of Christ ( Eph 2:8-9; Tit 3:5). The washings and "baptisms" (plural) connected with Israel's program belong to another administration and the Acts transition ( Mark 1:4; Acts 2:38; Heb 6:2), not to the settled doctrine for the Body of Christ revealed through Paul.
What the one baptism gives you: union with Christ and His people ( 1 Cor 12:13), new identity-"put on Christ" ( Gal 3:27), co-crucifixion and co-resurrection life ( Rom 6:3-5; Col 2:12), and assurance by the Spirit's seal ( Eph 1:13-14). Because this baptism is God's work, it is complete, permanent, and sufficient. The believer's testimony may be public, but his salvation and sanctification rest wholly on Christ and the Spirit's baptizing work, not on a font, a river, or a minister's hands. This rests on Paul's gospel-Christ died for our sins, was buried, and rose again ( 1 Cor 15:1-4). Believers are new ( 2 Cor 5:17), indwelt by the Spirit ( Rom 8:9), and to hold fast sound words ( 2 Tim 1:13). Thus we glory in Christ not rites ( Phil 3:3).
G&P
What then of Ephesians 5:31-32? Paul says the husband-wife union is a mystery that illustrates Christ and the church. But Paul still names our identity repeatedly as His Body ( Eph 1:22-23; 5:30; 1 Cor 12:27), "one new man," and a "new creature" ( 2 Cor 5:17; Gal 6:15)-never calling us the Bride. Even 2 Corinthians 11:2 ("espousedas a chaste virgin") is betrothal imagery used to guard the Body from deception; it does not rename the Body as the Bride nor collapse Israel's prophetic marriage into Paul's mystery people. Keeping these categories distinct preserves both God's faithfulness to Israel's covenants and the uniqueness of the church revealed "not made known" before Paul ( Eph 3:1-9; Rom 16:25-26).
On baptism: John's and Peter's water baptisms belonged to Israel's kingdom program ( Mark 1:4; Luke 7:29-30; Acts 2:38; 22:16)-covenantal, priestly, and preparatory for an earthly nation of priests ( Exod 19:6; Ezek 36:25-27). In this dispensation, Christ sent Paul "not to baptize, but to preach the gospel" ( 1 Cor 1:17), and there is "one baptism" ( Eph 4:5) by which the Spirit places us into Christ's death and resurrection ( Rom 6:3-5; 1 Cor 12:13; Col 2:11-12). Romans 6 describes that Spirit baptism's identification with Christ-not a ritual that completes salvation. We are saved by grace through faith apart from works ( Eph 2:8-9; Titus 3:5). Water may testify, but it cannot add to the finished cross-work ( John 19:30; Gal 2:21). To make it a salvation requirement would muddle Israel's kingdom commands with the Body's grace calling.
So, yes: saints from Israel's program and from the Body will both be with Christ and under His rule-but Scripture differentiates their identities and spheres. Israel/Zion/New Jerusalem is the Bride/Wife in prophecy and Revelation; the Body is the heavenly people of the mystery, bone of His bone and seated above. Keeping those distinctions guards the gospel of grace today and honors God's promises to Israel tomorrow.
G&P
You may have misunderstood my comments, believing that I was denouncing works as the proper response to a genuine faith. Not at all, works that follow such a God-given faith must exist, or else it is no faith at all (and James deals with this quite well). So, it is not a work that results from faith that I refer to, but a work that must accompany faith to make our salvation real & effective.
The point I tried to make earlier, was that water baptism that accompanies repentance, belief, and faith, is a true baptism and not a work for it is part & parcel of one's testimony of a new life identified and received in Christ. And this is what I read in the Word by the many examples given ( Acts 2:38,41; Acts 8:12,13; Acts 8:36-38; Acts 9:17,18; Acts 10:21,44-48; Acts 16:14,15; Acts 16:30-33; Acts 18:8). All these folk were baptized immediately, or very soon after repenting and believing. Baptism here was not a 'work' added to salvation, but a very real part of one's witness before man & within oneself. In those days (as in some countries now), many would have suffered great loss or ostracization for turning to Christ, so baptism at that early stage was truly a bold declaration of love for the Savior & turning away from religion (& family) as a very real part of conversion.
Anything we do that adds to our salvation (even water baptism, if we deem it necessary to make our salvation real), is a work. And if that work, whether baptism, doing good deeds for others, attending to Jewish Law, etc., ensures our salvation, then our salvation is no longer of faith, but of works. For the salvation of God through His Son to be effective in our lives, it must be devoid of anything that attaches to that God-given faith; for that faith does save when it remains pure, free from all associations.
Just to encourage you, baptism is one of the important moments of my life. There is blessing in obeying the Lord's commands as He stated in Mk. 16:16, Acts 2:28, and others that God does work in us in baptism. I cannot say exactly what He does in and for us, but, as it is an ordinance instituted by our Lord, it is not given to us for nothing.
Whenever I witness another person being baptized, I am filled with such a sense of harmony with that person. I love what Paul says in Eph. 4:5-6 "one Lord, faith, one baptism, one God and Father of all, who is above all, and through all, and in all."
What a wonderful way of expressing the bond of unity and fellowship we all have in our Lord, Father, and Spirit who does all that we need to come to faith and salvation!
Matthew 3:16
"And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:"
John 3:5
"Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."
Acts 2:38
"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 10:47
"Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?"
Acts 22:16
"And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord."
Blessings
If baptism required for salvation, and if so which one?
Matthew 28:19 - The "Great Commission" command from Jesus: "Go ye therefore, and teach all nations, baptizing them"
Acts 2:38 - "The day of Pentecost" "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."
G&P
Abraham's justification must be understood in its two contexts. Paul states in Romans 4:2-3, "Abraham believed God, and it was counted unto him for righteousness." That faith-alone moment in Genesis 15:6 shows Abraham's justification before God-apart from works.
For the Body of Christ today, Paul is clear: justification is a gift of grace through faith in Christ's finished work ( Rom. 3:28; Eph. 2:8-9). Works cannot be added, for salvation is secured by faith alone in this present dispensation. Is this true or not?
James, however, writes "to the twelve tribes which are scattered abroad" ( James 1:1). He does not say he is writing to the Body of Christ, the Church revealed to Paul ( Eph. 3:3-6). There is no mention anywhere in James that these twelve tribes are part of the Church, the Body of Christ, it's just not there.
Instead, James presents justification as faith plus works, to whom? According to scripture it's not the body of Christ.
"Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Ye see then how that by works a man is justified, and not by faith only" ( James 2:21-24).
In Israel's prophetic program, justification included works as part of salvation. Faith that did not produce obedience was dead and could not save under covenant law (cf. Acts 2:38; Matt. 24:13).
Thus, Abraham illustrates both truths. Paul shows his faith justified him before God-pointing to our salvation today in Christ by grace alone.
James shows his works justified him before men, and in Israel's program, that was required for salvation. To conflate these is to erase the God-given distinction between the prophetic kingdom program and the mystery Body of Christ.
The Greek word for justification is (dikaisis), meaning the act of declaring righteous, a legal acquittal before God. Rooted in , "to justify, declare just."
G&P
Peter's gospel ( Acts 2:38; Acts 3:19-21) looked to the restoration of Israel and the coming kingdom. Baptism was tied to remission of sins and receiving the Spirit. By contrast, Paul preached the cross as the power of God unto salvation for Jew and Gentile alike ( Rom. 1:16). In Paul's message, salvation is by grace through faith alone apart from works or rituals ( Rom. 3:28; Eph. 2:8-9). To blend Acts 2:38 with Paul's gospel is to confuse Israel's earthly promises with the Body's heavenly calling.
Regarding Israel, Romans 2:28-29 shows that outward circumcision alone is insufficient, but this does not mean the church has become "the true Israel." In Romans 9-11 Paul insists Israel remains nationally distinct, awaiting future restoration. Today, Jew and Gentile who believe are baptized by the Spirit into one Body, a "new man" ( Eph. 2:15), separate from Israel's covenants.
Finally, it is true that law revealed sin, and without law grace would not be needed. Yet Paul declares we are "not under the law, but under grace" ( Rom. 6:14). Grace does not abolish the law's purpose; it fulfills righteousness apart from the law through Christ's finished work.
Therefore, dispensational truth shows Peter's gospel of the kingdom and Paul's gospel of grace are not the same. Both are of God, but each serves a different purpose in His progressive revelation.
G&P
1. Paul is calling the gospel (meaning good news) as "his gospel" should be seen as "the good news he was bringing to gentiles" and not as a different gospel of his.
So lets see what Paul was teaching to the Jews abroad. Acts 21:21, "And they (the Jews in Jerusalem) are informed of thee, that thou (Paul) teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs."
2. Lets see what Peter preached on Pentecost. Acts 2:38, "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."
So where do you read about the restoration of Israel? Peter's message is the basis of the christian belief. One has to believe in Christ, then to repent, then to be baptized and finally receive the Holy Spirit. This is how grace is granted to someone.
3. Who is really Israel?
Rom 2:28-29, "28For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:
29But he is a Jew, which is one inwardly(christian); and circumcision is that of the heart(new birth), in the spirit, and not in the letter; whose praise is not of men, but of God."
Rom 4:11-12, "11And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:12And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised."
So the true Israelite has to walk on the steps of the faith of Abraham. Till Jesus' time it was the small remnant that Paul talks about in Romans. And after Christ the true Israel is the church which includes gentiles and jews.
See pt 2
I want to share with you why it is not only unwise but dangerous to blur the distinction between Paul's message and the twelve apostles. God gave Paul a unique dispensation of grace, revealing the "mystery" of the Body of Christ, a truth hidden until his ministry ( Ephesians 3:1-9; Colossians 1:25-27). When we blend his message with the kingdom program preached by Peter and the others, we risk corrupting the gospel of grace.
Peter preached to Israel, offering the promised kingdom upon national repentance and baptism ( Acts 2:38; 3:19). Paul preached justification by faith alone apart from works of the law ( Romans 3:28; Ephesians 2:8-9). To confuse these messages is to either add works to grace, or to remove Israel's kingdom promises. Paul warned that adding to his gospel of grace produces "another gospel" ( Galatians 1:6-9), and he pronounced a curse on anyone who preached such.
Blending also robs believers of assurance. If salvation depends partly on works, ordinances, or kingdom requirements, then we can never rest in the finished work of Christ. The beauty of Paul's message is that Christ did it all-our salvation is complete in Him ( Colossians 2:10). Mixing law and grace leaves Christians unstable, unsure if they have done enough, and strips the cross of its sufficiency.
Finally, confusion weakens the testimony of the Church. The Body of Christ is not Israel, nor is it inheriting an earthly kingdom. Our hope is heavenly ( Philippians 3:20-21; Colossians 3:1-4). When we preach Israel's program as our own, we not only deny our identity but also cloud Israel's future promises, making God appear unfaithful.
For these reasons, we must carefully obey 2 Timothy 2:15: rightly divide the word of truth. Blending the programs corrupts the gospel, shakes assurance, and dishonors God's distinct plans.
If there is nothing to divide, why did Paul say to rightly divide the word of truth?
G&P
The King James Bible contains four Gospel books-Matthew, Mark, Luke, and John. But while those four books record Christ's earthly ministry, we must not confuse the written accounts with the distinct gospel messages revealed through Scripture. A "gospel" simply means good news, and God has revealed different good news at different times for different audiences.
Christ and the twelve apostles preached the Gospel of the Kingdom ( Matt. 4:23; Matt. 9:35), the good news that Israel's promised kingdom was at hand. This gospel called Israel to repentance, baptism, and obedience, rooted in their covenants and prophetic hope. Peter continued this in early Acts ( Acts 2:38; Acts 3:19-21), offering Israel the kingdom if they would repent nationally.
But with Israel's rejection, the risen Lord revealed through Paul a new gospel for a new dispensation: the Gospel of the Grace of God ( Acts 20:24; Rom. 2:16). This was not tied to Israel's covenants but to the finished cross-work of Christ. Paul's message was that Christ died for our sins, was buried, and rose again the third day ( 1 Cor. 15:1-4). Salvation was now apart from the Law and works, freely offered to Jew and Gentile alike, forming the Body of Christ.
Looking forward, Revelation 14:6-7 speaks of the Everlasting Gospel during the Tribulation, a message calling all nations to fear God and worship Him before His wrath is poured out.
So dispensationally, while the KJV Bible has four Gospel accounts as books, there are multiple gospels as messages: the Kingdom gospel for Israel, the Grace gospel for the Body of Christ, and the Everlasting gospel in prophecy. To mix these is to confuse God's distinct programs for Israel and the Church. Anyone who misses this simple division is overlooking the plain teaching of rightly dividing the Word of truth ( 2 Tim. 2:15).
G&P
Repentance and baptism were necessary for Israel in view of the kingdom promises ( Acts 2:38; Mark 1:4). John preached "Repent, for the kingdom of heaven is at hand," because that was God's prophetic requirement for Israel's restoration. But Paul later made plain that salvation in this present dispensation is not through ritual or law, but solely through faith in Christ's finished work-His death, burial, and resurrection ( 1 Cor. 15:1-4; Eph. 2:8-9). He even said, "Christ sent me not to baptize, but to preach the gospel" ( 1 Cor. 1:17). Repentance today is a change of mind toward God and faith in the cross, not a national covenantal turning with baptismal cleansing.
As to the 1,000-year reign of Christ, dispensationalists maintain the Church will not remain on earth. The Body of Christ will be caught up at the rapture ( 1 Thess. 4:13-18), delivered from the coming wrath ( 1 Thess. 1:10). During the Millennium, Christ reigns from Jerusalem over Israel and the nations ( Zech. 14:9; Rev. 20:1-6), fulfilling the promises to Abraham and David. Meanwhile, the Church occupies its heavenly inheritance, seated with Christ in glory ( Eph. 2:6).
G&P
I appreciate your thoughts, and I agree with you that salvation has always been centered in Christ-"for there is none other name under heaven given among men, whereby we must be saved" ( Acts 4:12). Likewise, Paul rightly affirms that there is "one mediator between God and men, the man Christ Jesus" ( 1 Tim. 2:5). These truths are universal and unchanging.
However, dispensationalism recognizes that while the Person of salvation is the same, the message and audience differ according to God's progressive revelation. Peter and the Twelve ministered under the kingdom program, proclaiming Jesus as Israel's promised Messiah and King. Their call was "repent and be baptizedfor the remission of sins" ( Acts 2:38), looking for the restoration of Israel's kingdom on earth ( Acts 3:19-21).
Paul, in contrast, received from the risen, glorified Christ the "mystery" gospel-not revealed to the prophets nor known to the Twelve ( Eph. 3:1-9; Gal. 1:11-12). His commission was to the Gentiles, preaching "the gospel of the grace of God" ( Acts 20:24), centered in the finished cross-work of Christ and received apart from law or ordinances. While both messages rest on Christ, they represent different programs: Israel's prophetic hope versus the Body of Christ's heavenly calling.
Regarding Paul persecuting "the church" ( Acts 8:3), dispensationalists distinguish the kingdom church in Jerusalem from the Body of Christ later revealed to Paul. The prayers of those saints were answered when God, in His wisdom, raised up Paul for a new ministry-not to continue their message, but to unfold the revelation of grace.
So yes, Christ is the one Savior and mediator. Yet God's Word shows different stewardships: the gospel of the kingdom to Israel through the Twelve, and the gospel of grace to all nations through Paul. Recognizing these distinctions keeps us from blending programs and helps us "rightly divide the word of truth" ( 2 Tim. 2:15).
G&P
I have not studied dispensationalism. I know a few things, but not the depth of it. I know they support the distinction between Israel and the Church. You have on several occasions said, "but from a dispensational perspective." To me, this is saying interpretation of Scripture must align with dispensationalism. Maybe I am wrong about what you are saying. It must be from the Holy Spirit.
What I have studied the Church began with the people of Israel in Acts 2:41-47. There is only one Church and one body of Christ that includes both Israelites and Gentiles. God's grace provides salvation for Gentiles as well as Israel by faith in Jesus, the same gospel.
Ephesians 2:19 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;
Ephesians 3:5-6 Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; 6 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:
We are fellow heirs of the kingdom of God, 2 Thessalonians 1:5. We will also reign with Christ here on earth, Revelation 20:6 Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.
These are the words of Paul, Acts 28:30-31 3 And Paul dwelt two whole years in his own hired house, and received all that came in unto him, 31 Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.
Your question: Why was there a need for Paul at all? Jealousy, Romans 11:11.
God bless,
RLW
A question worth serious thought is this: if the twelve apostles were preaching the same gospel that Paul proclaimed, why was there a need for Paul at all? The Lord did not raise up Paul by accident or redundancy. Christ specifically chose him as "the apostle of the Gentiles" ( Romans 11:13), entrusted with "the dispensation of the grace of God" ( Ephesians 3:2), and revealed to him "the mystery, which was kept secret since the world began" ( Romans 16:25).
The twelve, under Christ's earthly ministry, were commissioned to preach the gospel of the kingdom to Israel, calling for repentance and faith in the promised Messiah, with baptism and law-keeping still in view ( Matthew 10:5-7; Acts 2:38). Their focus remained on the restoration of Israel's kingdom, as foretold by the prophets ( Acts 1:6). Paul's commission, however, centered on the Body of Christ, a new creation in which Jew and Gentile are united by grace through faith alone, apart from works of the law ( Ephesians 2:8-9; Galatians 3:28).
If their message had been identical, Paul's calling would be unnecessary. Instead, his ministry highlights God's progressive revelation-moving from Israel's prophetic hope to the hidden program of grace now revealed. The need for Paul demonstrates that God was unveiling something new: a gospel not rooted in Israel's covenants, but in Christ's finished work at the cross, freely offered to all.
One must believe in Christ's finished work on the cross alone for salvation-nothing you do, add, or contribute can save you.
Trust only His death, burial, and resurrection for eternal life.
G&P
The twelve apostles were sent to Israel under the kingdom program ( Matthew 10:5-7; Galatians 2:7-9). Their preaching emphasized repentance, water baptism, and works consistent with faith ( Acts 2:38; Acts 3:19; James 2:17-24). For them, faith that did not produce works was considered dead. So, none of the twelve are recorded as preaching "faith without works."
The Apostle Paul
Paul, however, is unique. He is the only apostle who clearly taught justification by faith alone, without works of the law.
Examples:
"Therefore we conclude that a man is justified by faith without the deeds of the law." ( Romans 3:28)
"For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works..." ( Ephesians 2:8-9)
"But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." ( Romans 4:5)
Paul preached a new revelation of grace ( Romans 16:25; Galatians 1:11-12), distinct from the kingdom message of the twelve. His gospel revealed that salvation is entirely a gift, apart from law-keeping or works.
The twelve never preached "faith without works." Their message tied faith with repentance and obedience under Israel's covenant program.
Paul alone preached faith without works-the gospel of the grace of God for Jew and Gentile alike.
Question...Should works follow after we are saved
Yes - but it's very important to keep the order straight.
Salvation Is by Grace Alone-Period!
Paul makes it absolutely clear: "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast." ( Ephesians 2:8-9). We are saved by faith alone in Christ's finished work, not by anything we do before or after.
see pg 2
Acts 2:28 is nice :) but... not my handle. I'll have to consider that one if I join some other group.
My handle is Acts 2:38. Hope you like that.
My preference is to see the scriptures being used right along with the reading. Takes the guess work out of it.
Jeremiah being stoned, did you use Lamentations 3:53 for this? My understanding is that is a stone put over the hole not that he was stoned with stones, and it only a singular stone.
Peace!
I have seen some of their discussion. I hope I am on the same page. The Church/body of Christ started at Pentecost, as we see the Lord added to the church daily, Acts 2:47. It was several years after Pentecost before Paul was converted and sent to the Gentiles. To the Jews first. Philip the evangelist was the first to carry the gospel to the Samaritans.
In James, his letter was sent to most likely many who were at Pentecost. It is misunderstood that the gospel to the Jews was different than Paul's. Like James 2:14-18, the works here are not works of the law; it is works of faith, that we will be judged, not for salvation but for rewards.
We see in Ephesians 2:11-16 that there is no difference; the body of Christ is made up of Jew and Gentile. Acts 4:12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. There are not two gospels; there is no other way of salvation, regardless of what nationality we are.
I hope this is what you asked. Good to hear from you.
God bless,
RLW
Here's a more detailed breakdown for you.
. The Gospel of the Kingdom
Audience: Israel, under the covenants and promises.
Message: The long-promised kingdom, with Messiah reigning on David's throne, was "at hand."
Matthew 4:23 - "And Jesus went about preaching the gospel of the kingdom"
Matthew 10:5-7 - The Twelve were sent only to "the lost sheep of the house of Israel" with this gospel.
Luke 22:29-30 - The apostles are promised to sit on twelve thrones judging Israel in that kingdom.
Acts 3:19-21 - Peter still offers the kingdom if Israel repents, showing this program was continuing post-cross.
This gospel was prophetic, rooted in promises made "since the world began" ( Luke 1:70; Acts 3:21).
2. The Gospel of the Grace of God (Paul's Gospel)
Audience: Jew and Gentile alike, apart from Israel's covenants.
Message: Christ's death, burial, and resurrection for sins, offering free justification by faith.
Acts 20:24 - Paul calls it "the gospel of the grace of God."
Romans 16:25 - This gospel was "according to the revelation of the mystery, which was kept secret since the world began."
1 Corinthians 15:1-4 - The content: Christ died for our sins, was buried, and rose again.
Galatians 1:11-12 - Paul received it by direct revelation from Christ, not from the Twelve.
This gospel creates the Body of Christ ( 1 Cor. 12:13; Eph. 3:6), uniting Jew and Gentile in one new man.
3. Jews Responding to Both Programs
Some Jews believed Peter and the Eleven's message of the kingdom ( Acts 2:41; Acts 4:4). James writes to these scattered tribes ( James 1:1), exhorting them in kingdom-related works and endurance.
Other Jews believed Paul's gospel of grace and became part of the Body ( Rom. 11:13-14; 1 Cor. 9:20-22).
4. Dispensational Distinction
Kingdom Gospel = Israel's prophetic hope on earth.
Grace Gospel = Body of Christ's heavenly hope, revealed through Paul.
Both have Christ as center, but their scope and promises differ.
see pg2
Something to think about!
If Paul and the Twelve had preached the same message to the same audience, Paul's apostleship would have been unnecessary. Yet Paul declares his gospel was received "by revelation of Jesus Christ" ( Gal. 1:11-12), not from men. The Twelve were sent to Israel with the kingdom gospel-repentance, baptism, and faith in Jesus as Messiah, looking for the restoration of Israel's promised kingdom ( Acts 2:38; Matt. 19:28). Paul, however, was uniquely commissioned as the apostle to the Gentiles ( Rom. 11:13), entrusted with the mystery previously hidden: salvation by grace through faith alone, apart from the law, with Jew and Gentile united in one Body ( Eph. 3:1-9). This heavenly calling differs from Israel's earthly kingdom hope.
Paul calls himself the "wise masterbuilder" who laid the foundation of this dispensation ( 1 Cor. 3:10-11). His epistles form the cornerstone for the doctrine, order, and identity of the Church, the Body of Christ. Without Paul's ministry, we would not know the sealing of the Spirit, our heavenly inheritance, or justification apart from works. Importantly, recognizing Paul's distinct apostleship does not overlay or distort any scripture; it simply honors the contextual truths God gave separately to Israel and to the Body of Christ. If his message were the same as the Twelve, his role would be redundant. Instead, Paul's ministry reveals the mystery and establishes the cornerstone for the present dispensation of grace, through which we understand who we are in Christ and our eternal destiny.
Grace and Peace.