Soap Box 43-The Gospels in the Galatian Epistle, Part III

Our main thought to remember from our studies so far, concerns the definition of Paul's gospel as a preaching mission with major and minor sections. Just as all the Bible is considered the word of God, we understand that there is less doctrinal significance and teaching value from the genealogies than say, from Paul's letters. Present truth from Paul has greater value and application than the teachings of Moses. Yet, all the Bible is God's word. Therefore, it is not a troubling puzzle to the Dispensationalist that Paul majors on the doctrinal truths received from Christ in Glory and minors on the teachings of Christ during his ministry in the days of his flesh.

David Wenham in his book Paul Follower of Jesus or Founder of Christianity ?, with over 450 pages, engages this question about Paul and Jesus. He fails to see a basic and significant difference between the teachings of Christ while on earth and the teachings of Christ, from his place in Glory, given to and through the Apostle Paul. Wenham makes a dichotomy out of the question in the title of his book. The implication of his study is that Paul could not be a so-called founder of Christianity AND be a true follower of Christ at the same time. How sincerely wrong he is.

There may be many reasons for this kind of result. Is it possible for Pauline Dispensationalists to over emphasize Paul's distinctive ministry ? Magnification of major differences ( for the Pauline Dispensationalist) may not scratch an itch of other truth seekers. 'Extremism' and 'radicalism' are words used like stones as weapons thrown and used as descriptions of those to whom listeners are to be aware. These same tactics were used against Martin Luther. It is a strategy of fear. It is used today against those 'extreme' Dispensationalists who would radically state that the Body of Christ had its beginning, with the revelation of its beginning given by Christ, through Paul, rather than given by Christ through Peter at Pentecost. Nevertheless, there is very positive results from being extremely honest, truthful, kind, fair and loving. So, the real question for Pauline Dispensationalists is : are we extremely honest, truthful, kind, fair and loving, not with just those who agree with us, but with those who do not see eye to eye with us ? It is not a matter of whether we think we are, but can these people who disagree with us, see our disagreement characterized by those traits mentioned above. Another reason may lie with those who just cannot see the doctrinal position of Pauline Dispensationalists. To stand with and for Christ and Paul, is to stand with the greatest of all extreme radicals.

Now, let us turn our attention to Galatians chapter 2 and Paul's 'discussion' concerning 'that gospel which I preach among the Gentiles'. If Jesus, while on earth, Peter and Paul all preached the same gospel facts, why would Paul want to 'communicate' ( KJV) ; laid before' ( RSV & NEB)'gave a full exposition'(Phillips) , this gospel he preached among the Gentiles, to Peter, James and John, who preached the very same gospel to begin with ????? Why share something that others supposedly already have had ? If they all preached the same message and the only difference was the people to whom they preached, where is the beef ?

We must set the stage for this meeting in Jerusalem. This meeting in Jerusalem is the same meeting Luke records in Acts 15. ( Some students think Acts 11 may be the meeting time for Gal. 2 and not Acts 15. Nevertheless, the results will be the same). 'False brethren" (2:4) are said to spy out ( or to view closely ) our liberty which we have in Christ Jesus. They wanted to turn this liberty into bondage, but Paul maintained the truth of the gospel. His gospel was a LAW-free gospel. Luke states that there was a demand for Gentiles to be circumcised and keep the Law of Moses. Acts 15:1.

Paul's desire to go to Jerusalem was not to have the 'pillars' there endorse his message. He did not believe he might be wrong or was out of God's will, and therefore was running or had run in vain and wanted reassurance from those in Jerusalem. His desire was to shut and stop the mouths of these false 'brethren' ( 2:4) and/or certain men which came down from Judaea ( Acts 15:1) who made erroneous claims. Paul wanted to be sure that he made a presentation to the Apostles in order that it would be plain for all to see that these false brethren did not have support from Jerusalem. Paul wanted to cut away all claims these false brethren had. On the one hand, Paul knew the truth that Gentiles were not to be placed under the law. On the other hand, there seemingly might possibly be certain claims made by these false teachers that they had the endorsement from Jerusalem. Paul wanted to de-certify these false preachers and their false claims. [The use of letters giving authority and endorsement was well known by Paul. He carried letters when he was on his way to Damascus. Cf. Acts 9:2 ]

We also want to note that Paul and Peter have the same but separate ministries before the meeting as well as after the meeting. Paul claims a gospel ministry among the Gentiles as he comes to Jerusalem. Cf. Gal. 2:2, 2:7-8. Peter is said to have a ministry to the circumcision as this meeting is underway. Cf. 2:7-8 Paul's gospel ministry is called 'the gospel of the uncircumcision' and his apostleship was toward the Gentiles. Peter's gospel ministry is called 'the gospel of the circumcision. At the ending of the meeting, their missions seemingly remain the same as at the start of the meeting : that we ( Paul and Barnabas) should go unto the heathen ( nations, Gentiles ) and they (Peter and the others ) unto the circumcision. Gal. 2:9 But this 'ending' agreement seems to show that the original Apostles were to relinquish any and all ministry that is given in Matt. 28:19-20 concerning a mission to Gentiles in the near future with Paul's program in place. The rest of Acts certainly bears out the truth to this assertion.

It seems contradictory to some, to have Peter with a gospel ministry to the circumcision, here in Acts, while many claim he had begun a world-wide ministry given to him and the others at Matt. 28:19-20 and Acts 1:8. ( We have concluded that these are two stages to one program. Stage I, Matt. 10:5-6, was still operating in Acts, a ministry to Jews only. Stage II, Matt. 28:19-20 was yet to begin in Acts.) Add to this, the testimony Peter gives in Acts 15:7-10 concerning his first, last and only ministry to Gentiles ever recorded in the book of Acts. This was a special ministry to Gentiles that came after Matt. 28:19-20, which seemingly is a Gentile ministry also. The significance here, is that in both, Gentiles (nations) are mentioned as mission fields, but Gentiles are reached only in Acts 10, and while all apostles were mentioned in Matt. 28, only Peter is addressed in Acts 10. Peter's words are: Men and brethren, ye know how that a good while ago ( but after Matt. 28:19-20) God made a choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.( Acts 15:7 ) So, this seems like a confirmation of the view that Peter and the others were not out of God's will in NOT GOING TO GENTILES during Acts 1-9.

Peter brings up what happened to these Gentiles, God 'giving them the Holy Ghost, even as he did unto us. Cf. this with Acts 11:15 in our discussion above in part II.

In other Soap Box studies, we discussed this contrast of the apostleship and gospel ministries of Peter and Paul. We want to bring out the facts that this contrast is not distinctive because there was a difference in the people to whom Peter and Paul preached their respective gospels. This is not the presentation made here. There could be an argument made for the difference in content of the gospel message. But again, this is not the total picture that is being painted here. Truly this is a major difference in dispensational programs.

For Peter, he has been under the teaching and preaching ministry of the Lord, who states that he was sent to the lost sheep of the house of Israel. Matt. 15:24. Peter had been sent to these very people in Matt. 10:5-6. This was the beginning of Peter's Apostleship and gospel ministry. It never changed, but it did develop. Matt. 28:19-20 is not a dispensational change in contrast to Matt. 10:5-6, but rather another stage, with widening vision and outreach. Although Peter and the others were given this great commission in Matt. 28 and Acts 1:8, we notice that they never take this upon themselves or even begin to reach out to the uttermost parts of the earth. Some would judge them as prejudiced, narrow minded, carnal and refusing to carry this mission out. But we know better and do not make such remarks.

What is actually unfolding is a two part program reaching the Jew, then the Gentiles. Because the Twelve apostles were working basically under part one, they never proceeded to stage two with the Gentiles. Therefore, it is understandable for Peter to be still in the will of God, while continuing to minister to the Jews/the circumcision in Acts. The happening in Acts 10 was an exception to that basic rule Peter was carrying out, while ministering to the Jews in Acts.. As mentioned, this is the first, last and only ministry to Gentiles of any of the original Apostles recorded in the Acts. Peter's ministry was an outworking of the Abrahamic covenant as mentioned in Acts 3:25-26. This would have as a goal, the 'seed of Abraham blessing the families of the world.

For Paul, we need to see that his ministry, called the gospel of the uncircumcision and his apostleship that with God 'mighty in me toward the Gentiles Gal. 2:7-8 was NOT JUST A MINISTRY for and to Gentiles. It was a program, distinct and different from Peter's.

Each had an apostleship. Each had a gospel. Each of these ministries was world-wide.

The distinction concerns how each was to carry out those ministries and the end purpose for these two programs.

For Peter, he was to go to the world through a ministry to the Jew, who in turn became the channel to reach the Gentile world. For Paul, He was the Apostle of the Gentiles, but this was not a ministry to Gentiles exclusively, but included the Jew. To harmonize the ministry of Paul in Acts with the teaching ministry of Paul in his epistles, we need to see how Paul goes to the synagogues in Acts, NOT TO REACH THE JEW FIRST, (as Peter's ministry) but to reach Jew and Gentile IN THE SAME breath, if you please.

And to reach the Jew and Gentile IN THE SAME place, the synagogue. Where could you go (if you were the Apostle Paul) in order to reach the Gentiles ? It is the same answer (if you were the Apostle Paul) if you wanted to reach the Jew. The answer is the same, it is the synagogue. Paul's mission was to reach Jew and Gentile, who then were placed in a joint Body, called the church. The synagogue served Paul well as a beginning In these synagogues, Paul never ministers exclusively to Jews only. There were always Gentiles present. An ideal beginning. Check it out. Re-read Paul's ministry in Acts.

So, while there are distinctions in Peter and Paul as it relates to their gospel and their apostleship, the key is that these distinctions are parts to two distinct programs.

The purpose of these studies does not allow us to give full details of these two distinct ministries. Although Paul does not use the word, 'mystery' in Galatians, this word in contrast to 'Prophecy' would be an initial start. Compare Gal. 3:28 with the following epistles where 'mystery' is used. I Cor. 12:13 and Col. 3:10.

To Be Continued…..

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