If Paul were merely another minister of Peter’s gospel of circumcision, then why was there so much controversy between the circumcision and Paul’s churches?
“When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.” – Acts 15:2
It seems we can’t read a single epistle of Paul without a mention of Jesus-followers teaching contrary to him. He spends multiple chapters in Romans explaining information about Israel; the Corinthians were taught about those “under law”; Galatians were warned not to follow the gospel of circumcision. The great contention in the early church was not with unbelievers, it was amidst those who claimed to follow Jesus.
The explanation, of course, is that Paul was teaching a separate message of Jesus Christ, the mystery of Christ. He received this special message from the Lord Jesus himself (Gal 1:1, 11-12).
Only after we separate the apostleship of Paul from the ministry of the twelve can we understand the strong contentions that arose in the beginning between these two ministries.
A Necessary Separation
When God saw Jerusalem reject his Holy Ghost filled apostles, he gave a new dispensation to Paul and began to separate Jerusalem and Israel from his salvation (1 Cor 9:17, Rom 11:25).
God first separates a unique apostle to do his work and tells him to go to the Gentiles. Paul and his ministry are separated geographically from Jerusalem. As Paul ministers to the Jews in Gentile lands he tells them that salvation has been taken from them and given to Gentiles:
“It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.” – Acts 13:46
Later, the authoritative apostles in Jerusalem agree that Paul would not teach his gospel of grace among the circumcision, because of Paul’s authority given by the Lord (Gal 2:7-9). Instead Paul would go to the whole world of uncircumcised to teach his gospel. Not only was this giving credence to the gospel of grace superseding the gospel of the Matthew commission, but it was also separating his gospel from the people who had believed the kingdom gospel.
Paul’s ministry and the ministry of the twelve apostles over twelve tribes were doctrinally separated. Israel would not be given the special privilege of the gospel during this dispensation.
The Separation in Action
There are many times when Paul recognizes this separation in his ministry. One of the most mentioned is Romans 15:20:
“Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man’s foundation:”
However, he also perpetuates the doctrinal separation when Peter comes to Galatia and carries out the law teaching among Paul’s crowd (Gal 2:11-13). Such an admixture of doctrines could only cause confusion and subvert Paul’s message. Paul then rightly rebukes Peter.
Likewise, when Paul was traveling among Peter’s group, he rightly keeps his gospel separate from the law keepers under James’ ministry according to their agreement (Acts 21:26-27). The gospel of the grace of God was never taught in Jerusalem.
God separated the gospel of grace from the circumcision. Peter’s remnant ministry to the circumcision ended and now all men everywhere are told to hear the one gospel which is the mystery of Christ (Rom 16:25). God has moved on, so should the church.
The foundation of dispensational Bible study lies in the doctrine of God’s two-fold plan revealed in Scripture. The understanding of God’s two-fold plan contains the key to understanding God’s purpose in all of Scripture.
While all of Scripture is unified in its ultimate purpose in Christ, there is a need to rightly divide the word of truth to understand what is being said, by whom, and to whom (2 Tim 2:15).
Contrary to how publishers print our Bibles, the most important division in Scripture is not the division between the Old and New Testaments. The most essential distinction we can recognize in understanding our Bible is the difference between prophecy and mystery.
Prophecy – God’s plan for the earth
The subject of prophecy pertains to God’s revealed plan to reign and rule over the earth. This information includes the utilization of the nation Israel as the channel of blessing to the entire world (Genesis 12:2-3: Isaiah 2:2).
This information and detailed plan culminates in the Lord’s coming to earth where he will set up his kingdom in Zion for ever (Micah 4:7).
Zacharias sums up this body if information as consisting of what was spoken by the prophets since the world began.
“As he spake by the mouth of his holy prophets, which have been since the world began” – Luke 1:70
Peter also taught this prophetic plan made known from the foundation of the world.
“Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.” – Acts 3:21
Mystery – God’s plan for the heavens
The subject of the revelation of the mystery pertains to God’s plan to reign and rule over the heavens (Rom 16:25, Eph 2:6). This information includes the utilization of a new creature, without national distinction or status (2 Cor 5:17, Gal 3:28).
This corporate body resides under the authority of Christ as the head – it is known as the Body of Christ (Eph 4:12, 1Cor 12:27). This pan culminates in the Lord’s receiving of the saints to reign and rule in heavenly places for ever (1 Thess 4:16-17).
This information is summed up in the clear statement by Paul that it was not part of prophecy.
“Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,” – Romans 16:25
“And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:” – Ephesians 3:9
Rightly dividing the word of truth
Understanding this primary distinction in God’s plan for the earth in prophecy and God’s plan for heavenly places in the revelation of the mystery is the key to ‘rightly dividing the word of truth’ (2 Tim 2:15).
Rightly dividing which instructions pertain to the prophetic plan from the specific information revealed in the mystery plan allows us to become wise knowing the will of the Lord (Eph 5:17). Well-informed soldiers are better equipped for battle, and well-informed saints are better equipped to please him who died for them (2 Tim 2:4).
As we recognize the two-fold plan of God we can also better recognize God’s ultimate purpose for all things, both in heaven and on earth, to be in Christ.
“That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:” – Ephesians 1:10
Whereas ‘in the beginning God created the heaven and the earth’ the Bible rightly divided reveals God’s two-fold plan to ultimately reign and rule over the heaven and the earth.
In the dispensation of Innocence, God worked face to face with His highest creation, made in His own image. After the fall of Adam and Eve, mankind was no longer innocent, and God appealed to humans to use their divinely implanted consciences to do right. That brought in the second dispensation (Conscience), which lasted for about 1,600 years until God could tolerate the sin no more and brought a flood to destroy all but eight persons—a remnant to continue His sovereign plan for mankind. During the dispensation of Human Government, civil authority was established to govern society, but again, mankind rebelled—this time, at the Tower of Babel (Genesis 11:4). After God dispersed the people, He created the nation of Israel from Abraham and his descendants (the dispensation of Promise). After God had created the Hebrew people, He gave them the Law through Moses (the dispensation of Law). God’s people consistently broke the commandments, but the Law was finally fulfilled in Christ. The Lord then established the dispensation of Grace. God’s unmerited favor would finally allow His chosen people (believing Jews and Gentiles) to have lasting fellowship with Him.
Grace is the sixth dispensation (John 19:31 to Revelation 3:22).
Stewards: The church. All believers are ministers of their spiritual fruit and a “holy nation” (1 Peter 2:9)
The Period: From the Day of Pentecost (Acts 2) to the Rapture (1 Thessalonians 4:13-18), a period of nearly 2,000 years and counting
Responsibility: To be perfected by sanctification; to love one another; to exhibit ever-increasing godliness (1 Thessalonians 4:3; 2 John 1:5)
Failure: A lack of maturity; worldliness; many churches falling into apostasy (Galatians 5:4; 2 Timothy 3:1-5)
Judgment: The blindness of apostasy and false doctrine (2 Thessalonians 2:3; 2 Timothy 4:3)
Grace: Forgiveness of sins through Christ Jesus (1 John 1:3-7; John 14:20)
This dispensation of Grace is often referred to as the Church Age because it is during this era that Jesus is building His Church (Matthew 16:18). It began at Pentecost (Acts 2) and will end when all who are born again by the baptism of the Holy Spirit are raptured out of this world to be with Jesus Himself (1 Thessalonians 4:13-18). The Church is mentioned again in Revelation 19 as returning to earth with the Lord Jesus at His Second Coming.
Grace is God’s benevolence to the undeserving. Grace is the rule of life for the Church, and through the Church God’s grace is extended to the whole world, as the gospel of Jesus Christ is taken to the ends of the earth. It has been said that grace saved us (Ephesians 2:8-9), it supports us (Romans 5:2), it teaches us (Titus 2:11-12), and it disciplines us (1 Corinthians 11:28-32; Hebrews 12:5-11). With the Holy Spirit indwelling His Church, we are able to walk with the Lord and live as He intends (Philippians 2:13; Ephesians 2:10; 5:17-18; Philippians 1:6; 4:13; Romans 8:14). It is not heaven yet, and it is far short of perfection, but as the Church is being sanctified, it provides a little taste of heaven on earth (Ephesians 2:21-22).
Jesus Christ
is the “Last Adam” (1 Corinthians 15:45),
who offered Himself as the final sacrifice for sin
for all who place their faith in Him
(1 Peter 3:18).
“When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.” – Acts 15:2
It seems we can’t read a single epistle of Paul without a mention of Jesus-followers teaching contrary to him. He spends multiple chapters in Romans explaining information about Israel; the Corinthians were taught about those “under law”; Galatians were warned not to follow the gospel of circumcision. The great contention in the early church was not with unbelievers, it was amidst those who claimed to follow Jesus.
The explanation, of course, is that Paul was teaching a separate message of Jesus Christ, the mystery of Christ. He received this special message from the Lord Jesus himself (Gal 1:1, 11-12).
Only after we separate the apostleship of Paul from the ministry of the twelve can we understand the strong contentions that arose in the beginning between these two ministries.
A Necessary Separation
When God saw Jerusalem reject his Holy Ghost filled apostles, he gave a new dispensation to Paul and began to separate Jerusalem and Israel from his salvation (1 Cor 9:17, Rom 11:25).
God first separates a unique apostle to do his work and tells him to go to the Gentiles. Paul and his ministry are separated geographically from Jerusalem. As Paul ministers to the Jews in Gentile lands he tells them that salvation has been taken from them and given to Gentiles:
“It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.” – Acts 13:46
Later, the authoritative apostles in Jerusalem agree that Paul would not teach his gospel of grace among the circumcision, because of Paul’s authority given by the Lord (Gal 2:7-9). Instead Paul would go to the whole world of uncircumcised to teach his gospel. Not only was this giving credence to the gospel of grace superseding the gospel of the Matthew commission, but it was also separating his gospel from the people who had believed the kingdom gospel.
Paul’s ministry and the ministry of the twelve apostles over twelve tribes were doctrinally separated. Israel would not be given the special privilege of the gospel during this dispensation.
The Separation in Action
There are many times when Paul recognizes this separation in his ministry. One of the most mentioned is Romans 15:20:
“Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man’s foundation:”
However, he also perpetuates the doctrinal separation when Peter comes to Galatia and carries out the law teaching among Paul’s crowd (Gal 2:11-13). Such an admixture of doctrines could only cause confusion and subvert Paul’s message. Paul then rightly rebukes Peter.
Likewise, when Paul was traveling among Peter’s group, he rightly keeps his gospel separate from the law keepers under James’ ministry according to their agreement (Acts 21:26-27). The gospel of the grace of God was never taught in Jerusalem.
God separated the gospel of grace from the circumcision. Peter’s remnant ministry to the circumcision ended and now all men everywhere are told to hear the one gospel which is the mystery of Christ (Rom 16:25). God has moved on, so should the church.
The foundation of dispensational Bible study lies in the doctrine of God’s two-fold plan revealed in Scripture. The understanding of God’s two-fold plan contains the key to understanding God’s purpose in all of Scripture.
While all of Scripture is unified in its ultimate purpose in Christ, there is a need to rightly divide the word of truth to understand what is being said, by whom, and to whom (2 Tim 2:15).
Contrary to how publishers print our Bibles, the most important division in Scripture is not the division between the Old and New Testaments. The most essential distinction we can recognize in understanding our Bible is the difference between prophecy and mystery.
Prophecy – God’s plan for the earth
The subject of prophecy pertains to God’s revealed plan to reign and rule over the earth. This information includes the utilization of the nation Israel as the channel of blessing to the entire world (Genesis 12:2-3: Isaiah 2:2).
This information and detailed plan culminates in the Lord’s coming to earth where he will set up his kingdom in Zion for ever (Micah 4:7).
Zacharias sums up this body if information as consisting of what was spoken by the prophets since the world began.
“As he spake by the mouth of his holy prophets, which have been since the world began” – Luke 1:70
Peter also taught this prophetic plan made known from the foundation of the world.
“Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.” – Acts 3:21
Mystery – God’s plan for the heavens
The subject of the revelation of the mystery pertains to God’s plan to reign and rule over the heavens (Rom 16:25, Eph 2:6). This information includes the utilization of a new creature, without national distinction or status (2 Cor 5:17, Gal 3:28).
This corporate body resides under the authority of Christ as the head – it is known as the Body of Christ (Eph 4:12, 1Cor 12:27). This pan culminates in the Lord’s receiving of the saints to reign and rule in heavenly places for ever (1 Thess 4:16-17).
This information is summed up in the clear statement by Paul that it was not part of prophecy.
“Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,” – Romans 16:25
“And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:” – Ephesians 3:9
Rightly dividing the word of truth
Understanding this primary distinction in God’s plan for the earth in prophecy and God’s plan for heavenly places in the revelation of the mystery is the key to ‘rightly dividing the word of truth’ (2 Tim 2:15).
Rightly dividing which instructions pertain to the prophetic plan from the specific information revealed in the mystery plan allows us to become wise knowing the will of the Lord (Eph 5:17). Well-informed soldiers are better equipped for battle, and well-informed saints are better equipped to please him who died for them (2 Tim 2:4).
As we recognize the two-fold plan of God we can also better recognize God’s ultimate purpose for all things, both in heaven and on earth, to be in Christ.
“That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:” – Ephesians 1:10
Whereas ‘in the beginning God created the heaven and the earth’ the Bible rightly divided reveals God’s two-fold plan to ultimately reign and rule over the heaven and the earth.
In the dispensation of Innocence, God worked face to face with His highest creation, made in His own image. After the fall of Adam and Eve, mankind was no longer innocent, and God appealed to humans to use their divinely implanted consciences to do right. That brought in the second dispensation (Conscience), which lasted for about 1,600 years until God could tolerate the sin no more and brought a flood to destroy all but eight persons—a remnant to continue His sovereign plan for mankind. During the dispensation of Human Government, civil authority was established to govern society, but again, mankind rebelled—this time, at the Tower of Babel (Genesis 11:4). After God dispersed the people, He created the nation of Israel from Abraham and his descendants (the dispensation of Promise). After God had created the Hebrew people, He gave them the Law through Moses (the dispensation of Law). God’s people consistently broke the commandments, but the Law was finally fulfilled in Christ. The Lord then established the dispensation of Grace. God’s unmerited favor would finally allow His chosen people (believing Jews and Gentiles) to have lasting fellowship with Him.
Grace is the sixth dispensation (John 19:31 to Revelation 3:22).
Stewards: The church. All believers are ministers of their spiritual fruit and a “holy nation” (1 Peter 2:9)
The Period: From the Day of Pentecost (Acts 2) to the Rapture (1 Thessalonians 4:13-18), a period of nearly 2,000 years and counting
Responsibility: To be perfected by sanctification; to love one another; to exhibit ever-increasing godliness (1 Thessalonians 4:3; 2 John 1:5)
Failure: A lack of maturity; worldliness; many churches falling into apostasy (Galatians 5:4; 2 Timothy 3:1-5)
Judgment: The blindness of apostasy and false doctrine (2 Thessalonians 2:3; 2 Timothy 4:3)
Grace: Forgiveness of sins through Christ Jesus (1 John 1:3-7; John 14:20)
This dispensation of Grace is often referred to as the Church Age because it is during this era that Jesus is building His Church (Matthew 16:18). It began at Pentecost (Acts 2) and will end when all who are born again by the baptism of the Holy Spirit are raptured out of this world to be with Jesus Himself (1 Thessalonians 4:13-18). The Church is mentioned again in Revelation 19 as returning to earth with the Lord Jesus at His Second Coming.
Grace is God’s benevolence to the undeserving. Grace is the rule of life for the Church, and through the Church God’s grace is extended to the whole world, as the gospel of Jesus Christ is taken to the ends of the earth. It has been said that grace saved us (Ephesians 2:8-9), it supports us (Romans 5:2), it teaches us (Titus 2:11-12), and it disciplines us (1 Corinthians 11:28-32; Hebrews 12:5-11). With the Holy Spirit indwelling His Church, we are able to walk with the Lord and live as He intends (Philippians 2:13; Ephesians 2:10; 5:17-18; Philippians 1:6; 4:13; Romans 8:14). It is not heaven yet, and it is far short of perfection, but as the Church is being sanctified, it provides a little taste of heaven on earth (Ephesians 2:21-22).
Jesus Christ
is the “Last Adam” (1 Corinthians 15:45),
who offered Himself as the final sacrifice for sin
for all who place their faith in Him
(1 Peter 3:18).