Previous chapter: Introduction
Part 1: Doctrine
In order to truly dig deeper into Scripture and learn the doctrines that most of us were never taught by our pastors, one needs to first know how to “rightly divide the word of truth,” since without knowing how to do this it’s basically impossible to understand what sort of teachings the body of Christ is supposed to believe and follow. It’s extremely common for those within the Institutional Church to believe that certain things in Scripture which were meant only for specific people in specific times apply to everyone always, causing them to think they have to follow commandments that don’t apply to them, and to try to claim certain experiences and benefits that don’t either (sometimes with deadly results). In order to do this “rightly,” it’s important to first understand that when you read the term “the word of truth” in the Greek Scriptures (meaning the books in the Bible that are generally referred to as the New Testament) it isn’t just yet another synonym for Scripture, so this isn’t simply referring to dividing the Bible into the two sections that are traditionally called the Old Testament and the New Testament (although dividing Scripture rightly will be a valid side effect of this practice since, while every Scripture inspired by God was written for all of us, not every part of the Bible was written to or about all of us). If you look up each time the term is used in the Greek Scriptures, you’ll discover that it actually refers to the Evangel or Gospel rather than the Bible itself. When one comes to this understanding, it becomes clear that the Good News (which is what Gospel means; the Greek word euaggelion [εὐαγγέλιον], which we translate as Evangel or Gospel in English, literally means “Well Message,” “Glad Tidings,” or “Good News”) has to be properly divided, and the Apostle Paul tells us exactly what it means to rightly divide the Good News.
To put it simply, there is more than one Gospel in Scripture that the word of truth must be rightly divided into, two of which are known as the Gospel of the Circumcision and the Gospel of the Uncircumcision (there are other Gospels [or Evangels, or proclamations of Good News — these are all translated from the same Greek word: euaggelion] than just these two mentioned in Scripture, but these are the only two “Glad Tidings” or “Well Messages” that are connected directly to salvation). It’s important to note that Paul wasn’t simply saying that Peter was called to preach the Gospel to the Circumcised while he himself was called to preach the same Gospel to the Uncircumcised in this particular verse in his epistle to the Galatians any more than Matthew says that Jesus went around preaching the Gospel to the Kingdom instead of going around preaching the Gospel of the Kingdom (this verse in Matthew uses the same “possessive” genitive case in the Greek for the word Kingdom that the verse in Galatians uses for Circumcision and Uncircumcision). Yes, as the next two verses in Paul’s epistle point out, both God and the pillars of the circumcision ecclesia did send Paul to the Gentiles while Peter and the rest focused on the Jews, but this wasn’t him just being redundant. This was Paul expanding on his previous statement by telling us who the primary audiences of each of the two separate Gospels are (he wasn’t simply recapitulating what he’d just written; he was giving us new information about what he’d just told us), just like the verse in Matthew told us that the audience Jesus preached the Gospel of the Kingdom to were the people of the cities and villages of Israel. And, in fact, the whole reason he went to see Peter, James, and John in the first place was because he had to communicate to them what his specific Gospel to the Gentiles was since it wasn’t the same one they were preaching (if it were, he certainly wouldn’t have had to explain what the Gospel that he preached among the nations was, and there wouldn’t have been a dispute over it that Peter would have to resolve [this is almost certainly the whole reason the book of Acts records God sending Peter to Cornelius and his family: so that he’d be able to defend Paul]). Despite how some translations might render it, not seeming to grasp the difference between the genitive and dative cases in Greek (as previously mentioned, Circumcision and Uncircumcision are both in the genitive case here, so the possessive “of” is the correct translation, and “of” doesn’t mean “to” as some seem to think it does. If I were to serve the food of the Greeks and you were to serve the food of the Jews we’d both be serving different sorts of food [even though what both of us were providing would still be called food, and might very well have overlapping ingredients, we’d still end up with two different types of meals], whereas if I were to serve food to the Greeks and you were to serve food to the Jews we could very well be giving out the same food [although not necessarily the same food since it could still be two different types of food being given out to two different groups of people; those who oppose this teaching have no choice but to translate, or at least interpret, it as “the Gospel to the Circumcision and the Gospel to the Uncircumcision” in order to defend their belief that there is only one Gospel, but the truth that there is more than one Gospel doesn’t hinge on this one verse alone, and in fact still works just fine even if it were mistranslated that way]), these were two separate Gospels meant for two separate groups of people, as the rest of this chapter will make abundantly clear based on many other passages of Scripture as well (even if anybody can technically be saved by whichever Gospel they happen to be predisposed to follow — Gentiles can be saved under the Gospel of the Circumcision just as Jews can be saved under the Gospel of the Uncircumcision; these are just titles and have nothing to do with whether one has surgery done to one’s genitals or not — as long as they don’t try to combine the two of them [Paul says they shouldn’t switch between the two of them either, but rather stick with the one they’re called to]).
Basically, the terrestrial Jesus and His disciples taught the first Gospel specifically to Israel. While heralding the Good News of the impending arrival of the New Covenant, Jesus had an earthly ministry that was still pretty much entirely under the Old Covenant and was only a minister of the circumcision (meaning He was sent only unto the lost sheep of the house of Israel) while He walked the Earth. Despite making a couple exceptions and helping a couple of them (where the Bible makes clear how unusual this was, just as it does on the one occasion Peter spoke with Gentiles in the book of Acts), His earthly ministry (aside from His death and resurrection, of course) was not directed towards the Gentiles, and His teachings were about the Kingdom of Heaven coming to Earth rather than the body of Christ going to the heavens (as the later teachings of the celestial Jesus through the apostle Paul were). In fact, He made it very clear to His disciples when He sent them to preach the Gospel of the Kingdom during His earthly ministry that they should not go to the Gentiles or even to the Samaritans, which seems strange if this Gospel was meant for everyone (especially if this particular Gospel had anything to do with escaping “everlasting torment in hell” as most people mistakenly assume it does; you’d think it would be urgent to get the message out to as many people in the area as possible if that was the message).
Paul, on the other hand, became the dispenser of the second Gospel when he was singled out by the glorified Christ (the same Christ who walked the Earth and died for our sins, but now in a new role and with a new message) to teach this Gospel to the rest of the world (which means a Christian ignoring or rejecting Paul’s special Gospel, not to mention his other unique teachings and ministry, could be said to ultimately be ignoring or rejecting Christ), and it’s this second Gospel that is meant for the body of Christ today (although it should be noted that Paul actually did teach the first one for a time as well, at the beginning of his ministry, at least when preaching to Jews). The rest of the Bible is important for context, among other things, but it’s only Paul’s epistles that were written specifically to the body of Christ (and, in fact, only Paul himself ever used the label “the body of Christ” anywhere in Scripture, which should tell us something). As useful as the rest of the Bible is, anything other than the 13 epistles signed by Paul was primarily intended for Israelites (Hebrews, regardless of who wrote it, was meant for them too, which should come as no surprise to anyone who happens to notice the title of the book), and we can’t forget that fact when studying Scripture if we want to come to the correct conclusions.
So what is the Gospel of the Uncircumcision, also known as the Gospel of the grace of God (a title that is often shortened by believers and simply called the Gospel of Grace; and while this label isn’t actually used in Scripture, it’s a shorthand that does still seem accurate enough), the Gospel of Christ (it’s important to note that Paul doesn’t call it the Gospel of Jesus Christ but instead he called it the Gospel of Christ, which is because it wasn’t the Gospel the terrestrial Jesus was teaching when He walked the Earth but was rather the Gospel the glorified Christ later entrusted to Paul), as well as the glorious Gospel of the blessed God which was committed to Paul’s trust, or sometimes just called “my Gospel” by Paul (who would have been ridiculously arrogant, and would really be the Bible’s biggest egotist, for calling it that rather than just “the Gospel” if this wasn’t a distinct Gospel given only to him — which we know it was since it was committed specifically to his trust — not to mention the fact that one doesn’t call something theirs unless they’re trying to differentiate it from something that belongs to someone else, or at least point out that it doesn’t belong to someone else), and how are we saved under it? Before answering that, it’s important to know what it isn’t. The Gospel of the Uncircumcision isn’t that one can be saved by confessing and repenting of (or turning from) sin (repentance is still important, but it’s not trying to stop sinning that saves someone), by asking God to forgive them for their sins, by “following Jesus,” by trying to have “a personal relationship with Jesus,” by “accepting Jesus as their personal saviour,” by making Jesus “the Lord of their life,” by “asking Jesus into their heart” or “into their life,” by being a good person (or by “doing good works”), and/or by being baptized in water, as are common ways many religious leaders mistakenly share the Gospel. If one or more of those things are all one has done, they probably haven’t really been saved yet, relatively speaking (at least not under this Gospel; some people who call themselves Christians have very possibly unknowingly been saved under the Gospel of the Circumcision instead, however — God always kept a remnant of believing Israelites for Himself [although, of course, Gentiles could also become included in this remnant, and there’s no reason to believe this is no longer the case], and we know the remnant can’t refer to those Jews who are saved under the Gospel of the Uncircumcision and brought into the body of Christ because there is neither Jew nor Gentile in the body of Christ, so this must refer to those Jews and proselytes who were [and the remnant of Jews and proselytes who currently are] saved by another Gospel). Rather, this Good News is simply that Christ died for our sins, was entombed, and was roused from the dead after three days. Very few Christians actually do, but if you truly believe in Christ’s death for our sins (those three little words make all the difference, and, as will become clear as you read on, differentiates this Gospel from the one most preach, and likely even from the one you currently believe), His entombment, and His resurrection, you’ve already been saved (again, relatively speaking; everyone is reconciled, from an absolute perspective, by Christ’s death and resurrection). Nothing else is required for salvation under this Gospel other than that faith; no confessing or repenting of/turning from sin (repentance for those in the body of Christ means to change our mind about who we are and what Christ did for us, meaning we come to realize our sinfulness and that we can’t save ourselves at all, but rather we realize that only what Christ did can save us), doing good works, “following Jesus” (as if that was even possible today), or “asking Jesus into your heart” (which is a completely meaningless, not to mention unscriptural, expression) is needed, nor is asking God to forgive you for your sins required, and water baptism is definitely not something you have to do to be saved under this Gospel. And on that note, while most people assume that after you believe the Gospel you should be baptized with water, although those saved under the Gospel of the Circumcision do need to be baptized in water, this isn’t actually the case for those under the Gospel of the Uncircumcision. Yes, Paul did baptize a few people in water early on, but he stopped pretty quickly. That said, the body of Christ does still get baptized, and the baptism we’re immersed in could even be said to be necessary for our salvation. It’s just that we’re not baptized in water (nor are we baptized with the Holy Spirit, even though we are baptized by the Holy Spirit). Water baptism manifested Christ to Israel, and was actually connected to the law of Moses and the two covenants that God made with Israel, and those under this Gospel are not under the Mosaic law in any way (no, not even the Ten Commandments; some like to divide the law into “the moral law” and “the ceremonial law,” claiming that only the latter has been abolished while the moral law [including the Ten Commandments, or at least most of them] has not, but they are simply making this idea up to suit their own pre-existing doctrines — nowhere in the Scriptures does it instruct us to divide the law this way. In fact, the Scriptures say, “Cursed is every one that continueth not in all things which are written in the book of the law to do them,” and, in fact, Jesus told us that He didn’t come to abolish the law at all), or a part of either of God’s covenants with Israel (and, as with their two covenants, only Israelites were ever under the Mosaic law anyway; Gentiles never were to begin with). Instead of being baptized in water, we are baptized into the body of Christ, and since there’s only one baptism for us, it can only be that baptism into the body (and what Christ experienced in His body for us, including His death) rather than the various other sorts of baptism mentioned in Scripture.
The Gospel of the Circumcision, on the other hand, was the Good News that the Kingdom of Heaven was at hand, meaning not only was it ready to begin on Earth but that it was indeed already in their midst in the person of its Anointed One (Messiah/Christ and King), which is why it’s also called the Gospel of the Kingdom, and to be saved under this Gospel (meaning, to live in that kingdom when it finally arrives on Earth) one had to repent (of sin in general, and later of killing Jesus in particular) and believe that Jesus is the Christ and the Son of God, followed up by being baptized in water in the name of the Lord (meaning being baptized in water in the name of Jesus Christ rather being baptized [immersed] into the name of the Father and of the Son and of the Holy Spirit, which is a whole different baptism that won’t even become relevant until the Kingdom of Heaven fully begins on Earth), following the commandments Jesus taught His disciples during His earthly ministry, confessing one’s sins when one slips up (then also forgiving others who sinned against them), and enduring to the end (of one’s life or of the period commonly known as the tribulation, whichever comes first). While works on their own never saved anyone, in order to maintain salvation under this Gospel they’re still quite required to be performed: works that include water baptism, confessing sins, enduring to the end, and following Jesus’ commandments (which includes following the law of Moses, since it doesn’t pass away [although parts of it have been fulfilled and other parts have possibly been temporarily paused] for those under this Gospel until the new heaven and the new Earth begin after the Millennium ends; don’t confuse the end of the Old Covenant — or even the beginning of the New Covenant, which hasn’t actually begun in earnest yet [while the New Covenant got its start by Christ’s death, the results of that covenant haven’t fully come into effect yet since it went temporarily on hold when Israel as a whole rejected Jesus as the Messiah] — with the end of the Mosaic law, which happens at the conclusion of the Millennium one thousand years later, after the current heavens and Earth are destroyed). Still, at its simplest, followers of this Gospel just have to believe that Jesus Christ is the Son of God in order to be saved in the first place, and enjoy the Kingdom of Heaven when it arrives on Earth (which is what salvation under this Gospel entails — it has nothing to do with “going to heaven” in a spiritual state after one dies [or to do with the Kingdom spiritually residing within oneself while still alive; while there is a spiritual element to the Kingdom, few seem to know much about the physical side of it, so I’m focusing mostly on that in this book], and everything to do with the kingdom coming to them physically on Earth from the heavens, either while they’re still alive or after they’ve been resurrected after the tribulation period). While faith is ultimately the basis of both Gospels, nowhere was Israel told by Jesus or His disciples to trust in His death for our sins, His entombment, or His resurrection for justification or salvation. You won’t find the Gospel of Grace explained anywhere in the books traditionally called the four Gospels, not even in the famous John 3:16 passage that evangelists quote so frequently. Yes, Jesus did tell His disciples about His impending death and resurrection (and His death was even prophesied beforehand), but not only did they not understand what He was telling them (which should really be all the proof one needs in order to see that they weren’t preaching His death for our sins when they were sharing their Gospel prior to His death, which means they weren’t preaching the same Gospel as Paul was since that’s what he preached as his Gospel), He also didn’t explain it as being for our sins or as something they had to trust in to enter the impending Kingdom of Heaven on Earth. And while Peter did mention that Jesus died and was resurrected in his sermons in the book of Acts, it was only brought up as an accusation against those who killed Him (the cross was Bad News for those who heard him rather than the Good News that it happens to be for the recipients of Paul’s message; when it comes to the crucifixion, Paul essentially tells his readers that the cross saves us while Peter taught his audience that they couldn’t be saved unless they repented of the cross), and as proof that He is the Messiah and that He is still able to bring the Kingdom of Heaven to Earth since He’s no longer dead; it wasn’t explained as the method of salvation to those under the Gospel of the Circumcision in these sermons either (just believing that Jesus died and was resurrected isn’t enough to actually be saved under the Gospel of the Uncircumcision — the people who had Jesus killed, for example, obviously knew He died, but that knowledge on its own couldn’t help them — the difference between an atheist who believes that Jesus died [or even a member of a cult who believes He died and then came back from the dead] and a member of the body of Christ is that those in the body of Christ also believe that His death was for our sins, and Peter didn’t preach that fact about Christ’s death anywhere in his Acts sermons). Similarly, Stephen didn’t preach the cross for salvation either. Rather, he simply accused those who were about to kill him of murdering Jesus as well (as it was with Peter’s messages in Acts, this was very Bad News for his listeners too; not Good News for them at all). Simply put, nobody prior to Paul had ever proclaimed the cross as anything other than Bad News, and if it’s Bad News in those messages then it isn’t Good News/the Gospel in those messages, which means the “message of the cross” that Peter and others preached isn’t the same “message of the cross” that Paul preached, since in his Gospel the cross was only Good News for his audience. As an example of someone getting saved by believing a Gospel prior to Paul, the statement of faith made by the Ethiopian eunuch to Philip before his baptism had nothing to do with faith in Christ’s death for our sins at all, but was instead that he simply believed Jesus the Messiah is the Son of God (and, just as a quick but related aside, the Ethiopian eunuch was almost certainly Jewish himself — of the diaspora — since not only was he visiting Jerusalem to worship like those a few chapters earlier in Acts 2 were, but also because no mention of his being a Gentile was made even though just two chapters later such a big deal is made of Peter talking to Gentiles [and Peter even had to defend himself for doing so to the rest of the apostles, which Philip didn’t have to do], and even afterwards those who were scattered abroad preached only to Jews — which, just as a quick aside, shows us they didn’t seem to take the so-called “Great Commission” to go make disciples of all nations too seriously if it was meant for their time, although the real reason for this is because it isn’t meant to go into effect until the Millennial Kingdom begins on Earth in the future — so it seems very probable that preaching to Gentiles was only done one time prior to Paul doing so [and the Gospel preached then wasn’t the same Gospel Paul preached either], very likely for the purpose of Peter being able to later help defend Paul). Yes, the eunuch learned that Jesus died, (just as Cornelius later learned from Peter), but like those before him (and like Cornelius after him), he wasn’t taught that it was for our sins (similarly, Cornelius was told by Peter that, in every nation, he who is fearing God and acting righteously [or worketh righteousness] is acceptable to God, while Paul said that God saves the body of Christ and calls us with a holy calling, not in accord with our acts or works, but in accord with His own purpose and the grace which is given to us in Christ Jesus before the world began, showing us that Gentiles who were preached to by Peter were given an entirely different message from the one Paul gave the Gentiles he taught). So faith, under the Gospel of the Circumcision, is in the identity of Jesus, while faith, under the Gospel of the Uncircumcision, is in the work of Jesus. Likewise, the cross means (and meant) something very different to those under the Gospel of the Circumcision than it does to those under the Gospel of the Uncircumcision (it wasn’t something anyone was looking forward to, nor was it something anyone understood prior to Paul outside of the context of the New Covenant and the Kingdom of Heaven on Earth).
As should be obvious at this point, these Gospels aren’t even remotely similar to each other, so how anybody ever concludes that they’re one and the same is quite perplexing (if someone thinks the message that “the Kingdom of Heaven is at hand” and “Jesus Christ is the Son of God” is the exact same message as “Christ died for our sins, was entombed, and was roused from the dead on the third day,” just worded differently, or that Jesus and His disciples were teaching the latter, they really need to explain how these very different sounding messages are actually saying the same thing, as well as how the disciples could have possibly been preaching Christ’s death for our sins when they didn’t even understand that He was going to die), but somehow the vast majority of people have confused them for each other and assumed there’s only one Gospel recorded in Scripture, a mistake that even some in the body of Christ have made recently. The fact that if one were to remove the epistles of Paul from the Bible they’d completely lose the doctrines of salvation by grace through faith apart from any works and justification apart from the law, however, should really make it clear that Paul was teaching something different, and that it’s his teachings the body of Christ should be following (and arguing that there’s only one Gospel but that this one Gospel has only been gradually revealed to us through progressive revelation, as some have attempted to do, doesn’t make any sense at all when one stops to really think about it. Those who make this argument generally still believe that one must believe in Christ’s death for our sins and His resurrection to be saved, so even if there somehow was only one progressively revealed Gospel, nobody prior to Paul believed in Christ’s death for our sins, so that would have made the Gospel being preached prior to Paul pretty useless unless people prior to Paul could be saved without believing that part of the Gospel, but that just takes us right back to the fact that we would have to divide the Gospel into two different messages of Good News [perhaps we could call this idea “rightly dividing the word of truth”], one preached prior to Paul and one that Paul first taught, taking us full circle to what I’ve basically been getting at all along here).
Of course, anyone who believes that Paul was later preaching the exact same Gospel to the Uncircumcision that Peter was preaching (I say later because, in the messages Paul is recorded as having preached in the book of Acts, they were primarily connected with the Gospel of the Circumcision) also has to explain how Paul could possibly have never heard this Gospel the entire time he was persecuting Christians during the time he went by the name Saul. And yet, based on what he told the Galatians, he didn’t hear the Gospel he preached to the Gentiles from any mortal humans, but rather learned it directly from Christ. It’s extremely difficult to believe that he somehow wasn’t aware of the most important teaching of those he was persecuting — one would be hard-pressed to answer the question of why he was persecuting them in the first place if he didn’t know what they believed — and we know that he wasn’t told it by Jesus on the road to Damascus, yet he immediately preached the Gospel that Peter and the rest of the apostles were preaching after being healed by Ananias, so the obvious conclusion is that the Good News he later preached to the Gentiles — the Gospel of the glory of the happy God (blessed literally means happy in the original Greek), which, as Paul wrote, was entrusted specifically to him (and not entrusted to anyone who came before him) — wasn’t the same Good News that Peter preached to Israel and the proselytes (and that Paul himself preached at the beginning of his ministry, and not only in Damascus but also in Jerusalem three years later as well, where the apostles and Jesus’ brother James became acquainted with him for a couple weeks and would have also gotten to known the Gospel he was preaching while there, which means that he wouldn’t have had to return a decade or so later to explain what the Gospel he was later preaching among the Gentiles was if it was the same one he’d preached there before since Peter and James and the rest of the apostles would have already have been familiar with it from his previous visit), but was rather given to him later by revelation, perhaps while in Arabia, after he’d already preached Peter’s Gospel in Damascus.
One possible reason so many Christians insist that there’s only one Gospel in Scripture is that Paul tells us there is neither Jew nor Gentile in the body of Christ, and they then go on to make a major assumption: that every Jew who believes in Christ is brought into the body of Christ (and that every first-century Jew who believed in Christ became a member of His body prior to Paul’s revealing of the body to the world). But if that were the case, this would mean they would all lose the standing above the Gentile nations that Israel was promised to be given by God one day (they don’t have it now, but they certainly will in the future, despite what some believe), and that they’re no longer under either the Old or the New Covenant, both of which were only ever given to Israel (this is also a result of confusing the new birth, which Paul never wrote about, with the new creature or creation, which only Paul ever wrote about — the idea that these two concepts are just synonyms for one another is a major, and entirely unfounded, presupposition that is actually never stated in Scripture). This assumption reveals first and foremost that they don’t understand God’s purpose for creating “the body of Christ, the ecclesia” any more than they understand God’s prophetic purpose for Israel (or understand the difference between the “mysteries” [or “secrets,” which is a better translation] of the dispensation [or administration] of Grace and Conciliation and of the prophecies that don’t apply to this dispensation at all), and that being a part of said ecclesia was never meant for every believer in Christ throughout history. The body of Christ has a future job to do in the heavens (among the celestials), and our true citizenship is in those heavens rather than here on Earth (in fact, another translation of that verse is that our realm is inherent in the heavens, as opposed to our realm being inherent down here on Earth). That can’t be said about Israel however, at least not the faithful Israel known as the Israel of God. Unlike the body of Christ, who will be out there working in the heavens (referring to outer space [albeit in deep space, likely beyond the reach of our current telescopes, but still in our physical universe], out among the stars and planets where most of the celestials reside [even if perhaps partially in higher dimensions if they’re not just somehow invisibly living on our plane of existence]), the Israel of God will remain here on Earth and maintain their earthly (Jewish) identity and citizenship throughout the Millennium, and will rule over the Gentile nations throughout the 1,000 years (this is also when the “Great Commission” to disciple all these nations is finally supposed to take place). Since only Jews who “are saved” (those known as “the Israel of God”) are among this group, if “being saved” means they’re no longer identified as Jewish and that they are going to rule far off in the heavens (which would be the case if they were brought into the body of Christ), how are they going to also be Jews (which they apparently no longer are since there is neither Jew nor Gentile in the body) reigning on Earth? This confusion is easily cleared up as soon as one comes to realize the difference between the body of Christ and the Israel of God, and how each of these two groups are saved (and what each of their salvations entail). Of course, it also helps to realize that Paul was the first to be saved under his Gospel and join the body of Christ (not to mention the first to preach his Gospel), so no Jewish believer prior to him could have been a member of Christ’s body yet anyway. Yes, it’s true that there is only “one body” for us, but this is because the body of Christ is supposed to be without schism, not because other “bodies” that aren’t the body of Christ don’t exist (this same chapter also says that there is only “one baptism,” yet there are multiple types of baptisms mentioned throughout Scripture, so this verse isn’t saying that there’s only one body [or baptism] in existence in the world, but rather that those in the body of Christ should not be divided into different denominations just as they should not participate in any baptisms other than the one they’ve already experienced). So, even as Paul wrote these truths, another group of men lived for whom the truth “neither Jew nor Gentile” did not apply, and those men were the 12 apostles (or at least those of the 12 who were still alive by this point). Paul had forfeited his Israelite identity, but the rest of Jesus’ disciples never did — and neither were they supposed to. Jesus told His disciples that they would sit on 12 thrones, judging the 12 tribes of Israel, a promise that did not apply to the apostle Paul (who, along with the rest of the body of Christ, would instead judge angels — hopefully the pattern of the difference between the terrestrial and celestial destinies of these two different groups of Christians is becoming clear by now). So while the body of Christ is indeed one body, it can be said that the Israel of God, too, is one body.
Another possible reason for the lack of realization of the existence of two Gospels in Scripture is confusion about the warning Paul gave in his epistle to the Galatians about preaching any other Gospel to the body of Christ than the one they’d already received. But Paul wasn’t saying there is only one true Gospel there, or that nobody could ever preach a Gospel to someone other than the one he taught the body of Christ. What most people who base their assumption on this passage aren’t aware of (likely because they’ve only read translations of Scripture that mistakenly say meaningless things like “another gospel which is not another” [which is it? Is it another Gospel or is it not another Gospel? It can’t be both] in the verses before his warning) is that he actually used two distinct Greek words rather than one (which means the passage should be rendered more along the lines of “a different gospel which is not another”) in order to differentiate between a legitimate Gospel that wasn’t his but was still perfectly okay to be taught to certain people and an illegitimate “gospel” that shouldn’t be taught by anyone at all, speaking of both a “different” (heteros [ἕτερος]) gospel and “another” (allos [ἄλλος]) Gospel. “Heteros” basically means “other of a differing sort” while “allos” means “other of the same sort,” so one was “another/allos” (fully legitimate, just like Paul’s) Gospel being preached by Peter, and one was a “different/heteros” gospel, that wasn’t even “another/allos” actual Gospel at all like Peter’s was, but was rather a bastardized mix of Peter’s Gospel and Paul’s Gospel that couldn’t save anyone. Likewise, Paul wasn’t saying people who taught that there were other Gospels were under a curse, since he did so himself just 24 verses later; he was only teaching that those who would preach any other Gospel to the body of Christ than the one they had already received as something they should follow were, but Peter and the rest of the apostles could preach their particular Gospel as something to be followed to anyone that they wanted to without fear as long as it wasn’t to members of the body of Christ. Unfortunately, the evangelists and teachers of the Christian religion today aren’t even proclaiming that one, but instead are the very people who are guilty of preaching the adulterated “different/heteros” Gospel that isn’t even “another/allos” legitimate Gospel at all like Peter’s was, bringing the curse Paul warned about upon themselves.
So, while Abraham is the father of us all (the fact that Paul often quoted the law and prophets does not mean said law and prophets as a whole apply to everyone, nor does it detract from his unique Gospel), and both groups can be said to be “in Christ” (which is one of those trans-administrational terms [such as “baptism” or “light” or “mystery” or “Gospel” or “kingdom,” to name just a few of many examples] that is used by both but can mean something slightly different to each; as A. E. Knoch put it, “Israel came first in time, and the divine vocabulary is based largely on God’s dealings with them. Even if our blessing does not now come through them, it can often be best expressed by borrowing their terms”), those saved under the Gospel of the Circumcision are promised the earthly blessings of the New Testament (or New Covenant) during the period of time known as the renascence (or the regeneration), the times of refreshing, or the restitution of all things (as you can see, this period of time goes by many different names, including other names that don’t start with the letter “R” as well, such as the Kingdom of Heaven [or the Kingdom of the Heavens, which is a subset of the much larger Kingdom of God], the Lord’s Day [or the Day of the Lord, although perhaps better put as the Day of Yahweh], the 1,000 years, the Millennium, or the Millennial Kingdom, and is something that has not happened or even really begun yet) that was promised to Israel long ago (it should probably also be clarified that while the Day of the Lord includes both the 7 year period commonly known as the tribulation as well as the Millennium, the time on Earth known as the Kingdom of Heaven includes both the period known as the Millennium as well as the later new heaven and new Earth), while those saved under Paul’s Gospel are promised spiritual blessings and are destined for far greater things (at least at first) out there in the heavens, and are no more under the New Testament (or any covenants for that matter, nor would they want to be if they truly understood what that would mean for them) than they are able to be born again like Israel needs to be, and they’re definitely not a replacement for, or a spiritual Israel, or even the kingdom of priests that Israel as a whole will finally be one day (and, just as a quick warning, one should be cautious about claiming this title since appropriating the role of a priest without actually being anointed and appointed as one by God can be somewhat dangerous, although perhaps less risky under the current administration of the Conciliation, but wisdom is still called for), because the body of Christ has been circumcised of the body of the sins of the flesh rather than circumcised of the foreskin of the heart (the latter being a spiritual circumcision which, like the physical circumcision of the male genitals, is only meant for Israel). Basically, Churchianity needs to stop stealing the covenants, commandments, prophecies, and promises (not to mention punishments) that were meant only for Israel and trying to give them to the body of Christ and the rest of the world (and, likewise, stop trying to take the blessings given to the body of Christ and trying to apply them to the Israel of God).
Unfortunately, if one doesn’t come to understand the difference between the Gospels, they’ll assume that many commandments in the Bible are meant to be followed by believers in the body of Christ today that actually aren’t (while also conveniently ignoring certain parts that aren’t meant for them simply because they don’t like them rather than because they actually understand right dividing), they won’t understand which church they’re a part of (or when it actually began), and they can even come to completely misunderstand what the Gospel the body of Christ is saved by actually is, causing Christians to present a convoluted Gospel message to the world that doesn’t actually help anyone. Many people don’t like the idea that not everything in the Greek Scriptures was meant for everyone to follow, but it’s literally impossible to follow everything in them when even within the books commonly referred to as the Gospels you have Jesus giving instructions in one place that contradict instructions that He Himself had previously given (on purpose, of course), so those who teach that everything in the Greek Scriptures is meant for everyone to always follow really aren’t paying attention.
The lack of understanding regarding the many differences between the Gospel of the Kingdom and the Gospel of Grace, as well as what parts of Scripture are written to Israel and what parts are written specifically to the body of Christ under the current dispensation of Grace (not to mention the lack of understanding that the Scripture written to Israel has to be rightly divided as well, as Jesus Himself demonstrated), is also a major cause of the disagreements one finds between the many denominations within Christendom (although it should be noted that there are really only two legitimate “denominations” within true Christianity [the body of Christ and the Israel of God]; the other so-called “denominations” [such as Pentecostals, Jehovah’s Witnesses, Roman Catholics, Baptists, Anglicans, Plymouth Brethren, Eastern Orthodox, Presbyterians, Seventh Day Adventists, Methodists, Lutherans, etc.] are members of the Christian religion rather than followers of scriptural Christianity), whereas right dividing resolves a lot of the confusion and apparent contradictions that seem to be prevalent in the Bible, especially between Paul’s epistles and the rest of the Greek Scriptures, particularly the book of Revelation and the letter that James wrote (which, despite the efforts of many well meaning but confused theologians to fit a square peg into a round hole — not to mention their adamant and repeated denials of this fact — does not line up with the teachings of Paul), but really all of the rest of them as well (although using a better translation also helps in other cases). I admit that it can be difficult for those who have been brought up to believe that the entire Bible, including all of the teachings and instructions found therein, must apply to everybody always, or at the very least that the Greek Scriptures must (even I had difficulty with this idea when I was first introduced to it), but if one is able to consider the possibility that the tradition they’ve been taught might not be scriptural and that it might not all be applicable to everyone throughout history, they can then notice some of the significant differences between the teachings and exhortations of Paul and the teachings and commandments found within the Circumcision writings (referring to the Hebrew Scriptures — which Christians normally, and mistakenly, call the Old Testament — as well as the rest of the Greek Scriptures that weren’t signed by Paul). Some of the differences that might begin to stand out to those who realize the truth include the fact that those who are saved under the Gospel of the Circumcision will reign on Earth (the meek merely inherit the Earth [or, more accurately, will only enjoy an allotment of the land]), while those saved under the Gospel of the Uncircumcision will sit together in heavenly places (or, better put, will reign among the celestials in the heavens) — the former will have an earthly or terrestrial glory while the latter will have a celestial glory in the eons to come. Or the fact that those saved under the Gospel of the Circumcision were only said to be known from the foundation of the world (or the “disruption of the world,” depending on your translation, which would be the event that made the Earth become a chaos and vacant [or become without form and void] in Genesis), and were in fact first called and then chosen, while those saved under the Gospel of the Uncircumcision were said to be known before the foundation or disruption of the world, and were instead first chosen and then called. Likewise, the former will keep the law (and, indeed, must perform works or their faith will prove to be dead and useless and they won’t be said to be justified when Christ returns), while the latter aren’t under the law at all (and will still be justified even if all they have is faith without works). As an example, the former must forgive others or they won’t be forgiven themselves, while the latter deals graciously with others simply because God has already forgiven them, which is why the former is currently only hoping for grace (which will be brought to them when Jesus returns if they managed to endure to the end) while the latter is already standing in grace.
Now these aren’t just minor variations in terminology; these are completely different messages for two completely different groups of people. Unfortunately, if one isn’t being honest with Scripture and insists on trying to make these major differences between Paul’s teachings and the teachings in the Circumcision writings say the same thing because their preconceived doctrines force them to have to believe they mean the same thing, they’re just not ready to interpret the rest of Scripture. In fact, not only is this concept so extremely important for believers to grasp, it’s also so central to understanding what the Bible is saying that one can’t properly interpret much of Scripture at all without beginning from this perspective (even something like evangelism will be a confusing task for those who don’t understand that “the Great Commission” [a label that isn’t actually even found in the Bible] wasn’t meant for the body of Christ; instead, rather than discipling all nations to be observing what Jesus commanded His disciples and baptizing them into the name of the Father and of the Son and of the Holy Spirit [which, as has already been discussed, is a whole different baptism from the one that Peter did with water, since the baptism he’s recorded as having performed in Scripture was specifically “in the name of Jesus Christ”] as the Israel of God will be called to do in the future [when the dispensation of Grace ends and Israel is saved and finally begins their ministry to be a light to the Gentiles and salvation unto the ends of the earth as they were long ago prophesied to one day be, and when Gentiles will in fact only come to know God by following the Jews], we have a greater “commission” and “one baptism” in spirit into the body of Christ, and are called to be stewards of the mysteries that were kept secret since the world began [including the Mystery of the Gospel, which is a secret almost nobody knows anymore] just as Paul was, and can in fact currently help other Gentiles come to God even if we’re not Jews), which is why it’s imperative to truly understand this important topic.