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Part 3, Of The Bride And BODY OF CHRIST. And, The Beginning Of The BODY OF CHRIST Message "Revised". . .


Transition Periods In The New Testament.

The reader will notice that we have put words in parenthesis in the various Bible verses, this is done to help the student have a better understanding of the old King James language which is often a little bewildering to some folks who are not use to that kind of speech. Therefore, please bear with us as we teach the message. A good idea would be to read your Bible along with each verse we have quoted. It is also very important for the student to look up all the added Bible texts that we have referred to in the message. This will give the reader much added information!

Concerning The Transition Periods and the beginning of the BODY OF CHRIST: We must be dogmatic here in stating that if the student does not understand the Transition Periods of our Bible, he can never understand the New Testament!

1. Commentary . . . The question is, what is a Transition Period? When a President is voted into office, there is a period of time before he takes office after he is elected. The old President who has now been replaced, even though having been voted out of office, is still President until the other man begins his administration. The time of the voting out of the old President and the beginning of the other when he takes office a month or so later is called a Transition Period. Therefore, we have two economies involved, one ending and the other just beginning and both of them overlapping each other in transition. Concerning the Mosaic Law it actually ended at the time John the Baptist began his ministry, which as we will see began a period of transition.


2. Scripture: "The law and the prophets were until John: since that time the kingdom of GOD is preached, and every man presses into it, { Luke 16:16 }.


3. The above { V. 16 } paraphrased in commentary form . . . "The law and the prophets were until John the Baptist: since that time the good news, of the Gospel of the kingdom of GOD is preached, and every man presses [ i.e., strives violently to go and force his way ] into it by his own endeavors, rather than by GOD's way.


4. Matthew states, { V. 12 } Scripture: "And from the days of John the Baptist until now the kingdom of heaven [ has endured and ] suffers violence, and the violent [ men try to seize and ] take it by force.

5. { V. 13 }: For all the prophets and the law prophesied until John, { Matthew 11:12-13 }."


6. Commentary . . . These above verses in Luke and Matthew both really allude to the same thing therefore, we will paraphrase the above { Vs. 12-13 } in commentary form . . . { 12 }: "And from the days of John the Baptist until now MESSIAH's earthly Millennial Administration which is called the "Kingdom of Heaven" has endured and suffers violence, and many violent men try to seize and take it by force. These men try to bring in the perfect Millennium as a prize by their own merit, zeal and intense exertions because of their own greed. { 13 }: For all the prophets right up till John began his office as the forerunner in introducing JESUS and teaching that which concerned the LORD JESUS CHRIST Who would in His Own time - bring in His personal Millennial reign as King and MESSIAH . During the Mosaic Law period the prophets of old had taught a great deal about the future Kingdom of the coming MESSIAH and their prophecies continued right up to the time John began his own ministry."

7. A point we wish to make here is that the Mosaic Law had been in force for some 1500 years right up to the beginning of the ministry of John the Baptist. Now since John was beginning a new Gospel message "of the Kingdom" . . . which left the Mosaic Law with all its ordinances behind, this would now be the beginning of a new Dispensation. The above verses illustrate to us the fact that the Mosaic Law was now ended with the calling of John and a Kingdom Administration was just beginning. This also teaches us that even though the Law ended when John the Baptist begin his prophetic ministry but was fulfilled four years later on the Cross by JESUS. Therefore, we have a four year transition period from the time John began his ministry until the Law was fulfilled on the Cross of "Calvary, { Calvary refers to Golgotha, the place where CHRIST was crucified, Luke 23:33." }

8. The Kingdom mentioned above is actually referring to a Kingdom that is given from GOD the FATHER to GOD the SON to set up on this literal earth that JESUS, the long looked for MESSIAH, might reign over the entire earth as King of Kings. We have already spoken of the Kingdom Gospel that began with John and how this Gospel was to be taught to the Hebrews. JESUS as the CHRIST, took over from John the work of teaching and preaching in the Cities of Galilee. It was now becoming increasingly evident that Israel was not going to repent and accept the offered Kingdom. The rejection was consummated in { Matthew Ch. 12 }. Therefore John proclaimed the Kingdom; but CHRIST possessed it; so JESUS being GOD the MESSIAH was far greater than John and all the other prophets put together although He has, to this very day, been esteemed "LESS" by Israel.

9. The question has been asked, were those who were saved under the Kingdom Gospel Administration and its teaching program taught by CHRIST, the 12 Apostles and John the Baptist later added to the BODY OF CHRIST? There were thousands of Hebrew Saints who were alive at the time that GOD began the BODY OF CHRIST through the Apostle Paul's Mystery Gospel ministry. Another question naturally arises, . . . "what happened to these people who were not members of The BODY and who lived on into the new Grace Dispensation of today? Did they became members of the BODY at the time of salvation? Or, did they remain attached to Israel under the Kingdom order?

10. These are all good questions! We must understand that things were in a state of mis-understanding during the Acts, Transition Period and that it is therefore difficult to determine accurately everything that was transpiring. For that reason there is a difference of understanding among Dispensationalist who hold that all of those who were saved before the BODY OF CHRIST began and who lived on into the new Grace Dispensation never became members of the BODY OF CHRIST but remained in what might be called the Kingdom Church. There are a number of facts which might lead to this conclusion . . .

11. No. 1: CHRIST promised the twelve Apostles that they would sit as Judges in Israel's Kingdom { Matthew 19:28 }. Since the basic understanding of Dispensationism is the distinction between Israel and the BODY OF CHRIST, this distinction would be obliterated by having members of the BODY as a part of Israel's Kingdom. Therefore, it is seemingly impossible to have the Twelve in the BODY OF CHRIST and at the same time have them in Israel's Kingdom.

12. No. 2: It is argued that the principles stated in { Romans 11:29 } forbids the placing of the Twelve Apostles and other Hebrew Believers in the BODY: "the gifts and calling of GOD are without repentance." Calling is here interpreted to mean the Dispensational group to which one is called when he is saved, such as Kingdom calling or BODY calling. Thus, the passage is made to mean that GOD cannot repent or change His mind concerning the calling of one after he is saved. Since all those who were saved before the BODY OF CHRIST began, were saved during the Kingdom calling, is it impossible for GOD to change their calling to that in the BODY OF CHRIST?

13. No. 3: It is evident from { Acts 15:19-21 and 21:25 } that the Hebrew Believers at Jerusalem carried on a different religious program from that practiced by the Gentile Believers. The Hebrew Believers continued with circumcision and other Mosaic customs concerning the Law and the Temple, whereas Paul taught the Gentiles that CHRIST would profit them nothing if they engaged in such practices. Therefore, these differences are evidences of a difference in calling between these two groups.

14. No. 4: Paul stated that he had been entrusted with the Gospel of the "Uncircumcision [ Gentiles" ], whereas Peter had been given the Gospel of the "Circumcision [ Jews" ] { Galatians 2:7-9 }. Since the Gospel of the Circumcision was the Gospel of the Kingdom for Israel and has similar character-istics with the Gospel of the Mystery, this is further evidence that Peter and Paul were called to teach two different Dispensational doctrines. . . [ A Dispensation here, refers to an Administrative time period. ]

15. No. 5: Paul stated that members of the BODY have "One Hope" { Ephesians 4:4 } but our hope is construed to mean the Rapture, as distinct from the Second Coming of CHRIST which is the hope of Israel. Since the Twelve Apostles were given the hope of reigning with CHRIST in the 'Millennial Kingdom' and members of the BODY has a different hope, the twelve would have two hopes if they were also members of the BODY OF CHRIST.

16. No. 6: A final argument is the fact that none of the other Apostles in their writings ever mention the BODY OF CHRIST or the Dispensation of the Mystery. Instead, their Epistles are addressed to the 12 Tribes scattered abroad { James 1:1 }, and the subject matter concerns the prophetic program of Israel. It is therefore argued that if these Apostles were members of the BODY they would surely have mentioned specific truth which concerns the BODY in their Epistles. Those who hold this view generally believe that all who were saved after the BODY began became members of the BODY, even though they were saved through the ministry of those who were not members of the BODY.

17. No. 7: It is also generally held that many of Paul's fellow-workers, such as Barnabas, Silas, and Apollos, men who were saved before the BODY began, never became members of the BODY even though they preached and practiced BODY truth. On the other hand, there are those who feel that the weight of evidence is in favor of the view that all Believers during the latter half of the Acts Period became members of the BODY. They believe that when GOD began forming the BODY OF CHRIST, all believers who were alive at that time were SPIRIT Baptized into the BODY OF CHRIST. How, then are the above objections answered?

18. A: The promise of CHRIST to the Twelve that they would "Sit upon 12 thrones judging the 12 tribes of Israel" in the Kingdom was not a part of Israel's Covenant promises, but rather a personal reward which CHRIST gave to His Apostles for having forsaken all and having followed Him. This reward has nothing to do with either Israel's hope or the BODY's hope. Members of the BODY OF CHRIST are going to reign with CHRIST { 2-Timothy 2:12 }, apparently as a reward for faithfulness. We are not told what particular position we shall hold in reigning with CHRIST, but the Twelve Apostles were told what position they would have. There is considerable difference between the position of ruler or judge and that of what they are to rule over. The fact of the twelve reigning with CHRIST poses no more of a problem than other members of the BODY reigning with Him.

19. B: It is very doubtful that Paul used the word "Calling" in { Romans 11:29 } in the sense of being called to a particular Dispensational group. In the context, Paul is not raising the question of whether GOD can put an Israelite into the BODY OF CHRIST. Rather, he is showing that GOD's promises to Israel cannot fail its fulfillment. Israel has fallen and has become an enemy of the Gospel at present, and yet GOD has not repented His calling of that nation. The Deliverer will yet return to Zion and turn away ungodliness from the Hebrew nation. Had GOD changed His mind, He would have cast off Israel permanently.

20. C: It is true that there were two orders of religious programs for Hebrews and Gentiles during the Transition Period, but this does not mean that Hebrews and Gentiles were in two separate and distinct bodies or Churches. As long as Jerusalem and the Temple stood, the Kingdom Gospel was to always go to the Jew first and then to the Gentile. The Hebrews must have observed religious rites which had never been imposed upon the Gentiles. Even Paul, when he went back to Jerusalem, placed himself under the Mosaic requirements { Acts 21:24-26 }, because he took Hebrew vows, observed ordinances of the Temple, circumcised Timothy, and practiced other Hebrew customs but this does not prove that he was not a member of the BODY OF CHRIST.

21. D: It is true that Peter had been entrusted with The "Gospel of the Circumcision, [ of the Kingdom" ] but this was before the BODY OF CHRIST Dispensation began. { Matthew 16:19 }.

22. This Gospel was GOD's good news to Israel, not only of personal salvation, but of the fulfilling of all the promises of the Covenant of circumcision to that nation. Paul never states that Peter and the other Apostles continued preaching the Kingdom Gospel after the Gospel of the Mystery had been established and taught in the new Dispensation, but simply that it had been committed to him. It naturally stands to reason that the 12 Apostles still taught the Kingdom Gospel until the Apostle Paul revealed to them that which the LORD had revealed to him the NEW Gospel of the Mystery, { Galatians 2:11-12; - 1- Corinthians 15:1-8; - & - Ephesians 3:1-9 }. Paul, after being saved instead of going to Jerusalem to reveal the contents of his Gospel, "went away" And departed, unto Arabia. The context implies that the place from which he departed was Damascus. Paul's statement "And again I returned unto Damascus in { Galatians 1:17 }," contains two words which suggest that his Arabian journey originated at Damascus.

23. The word "again" conveys the idea of coming back again. The word "returned" speaks of one returning to the place from which he had gone forth. Thus we see that Paul's visit to Arabia both began and ended at Damascus. In order to better understand Paul's going into Arabia, we need to grasp how extensive Arabia was at that time. It was a vast desert area which reached almost as far north and west as the City of Damascus. Paul uses the strong adversative to emphasize that instead of receiving his Gospel from the twelve Apostles in Jerusalem he received it in Arabia.

24. In contrast to those who were Apostles before Paul in Jerusalem, who made absolutely no contribution to his Gospel, Paul apparently received the fundamental truths of his Gospel directly from JESUS CHRIST in Arabia, { Galatians 1:12 }. We can only speculate as to where in Arabia Paul received his divine revelation. It may have been any place out side of Damascus to as far south as Sinai?


25. Scripture: "Then after three years I went up to Jerusalem to visit Peter, and I abode with him fifteen days, { Galatians 1:18 }."


26. Commentary . . . Paul was converted on the Damascus road. According to the account in { Acts 9:26-30 } Paul went to Jerusalem shortly after he was converted, and as the result of a plot by the Hellenistic Hebrews he was ushered to the Seaport City of Caesarea. From there "they sent him to Tarsus" { Acts 9:30 }, a trip which he could have made either over land or by sea. It is interesting that from this time on we have no specific record of Paul until Barnabas goes to Tarsus and searches him out { Acts 11:25-26 }. Paul affirms that three years after his conversion he went up to Jerusalem to visit Peter. The word translated "VISIT" is used only here in the New Testament, and it has the sense of inquiring or visiting in order to come to know better. The language Paul uses here suggests that his sole purpose in going to Jerusalem on this occasion was to visit Peter.

27. Other then Peter, James was the only one of the Apostles he saw. Furthermore, on Paul's first visit to Jerusalem, after he was saved, all the Disciples were afraid of him, which apparently also included Peter, but now it appears that there is a growing friendship between them { Acts 9:26-28; - & - 2-Peter 3:15-16 }. Let us briefly consider some of the reasons why Paul may have wanted to visit Peter. . . .

28. First: as a believer Paul undoubtedly craved for fellowship with other like-minded Believers. 2nd: Paul had revealed to him the principle of "Justification By Faith Through Grace," which in germinal form was in the Old Testament, and he wanted to share this truth with Peter { Galatians 1:12; - Romans 1:17; - 3:21-22; - & - Habakkuk 2:4 }. 3rd: he may well have wanted to know what Peter's relation was to the Law of Moses, and more particularly, why James was so legalistic.

29. It seems unlikely that Paul taught Peter about the Mystery Gospel because Peter, as late as the "10Th Chapter of Acts," had not understood that legalism of the old Law system had been completely replaced by the Dispensation of the Mystery Gospel, thus the LORD taught Peter a lesson with the conversion of Cornelius, see { Acts Ch. 10 }. There is nothing more important than time in GOD's dealings with men. Whether GOD was dealing with Paul in Arabia or Tarsus, this three year period is secondary.

30. The all-important thing is that during this time GOD was spiritually wrestling with Paul, like with Jacob of old { Genesis 32:24-30 }, making him the great Apostle Paul! During this time the LORD not only revealed to Paul the basics of the Gospel of salvation, but He also began revealing the initial truth of the Gospel of the Mystery. From the standpoint of recorded history, these were years of seclusion for Paul, but exceedingly important years, for it was a time when the LORD was indelibly imprinting upon Paul's mind the truth regarding the BODY OF CHRIST. The accounts of Paul's being in Jerusalem, is recorded in { Acts 9:26-30; - 11: 30; - & - also in 22:17-21 }.

31. The Apostle Paul was saved in the 9Th Chapter of Acts which was from nine too ten years after the crucifixion of CHRIST in A. D. 30, after he was saved he spent three years in Arabia. This means that it would have been in the neighborhood of ten years before Paul taught the 12 Apostles all that the LORD had taught him concerning the Dispensation of the Mystery Gospel and everything that went with it. Thus, it stands to reason that the Twelve Apostles had been teaching the Kingdom Gospel up to that time. Therefore, if Paul told Peter anything at all about the Mystery Gospel the first time he went to Jerusalem either Peter didn't understand it or he was so steeped in the belief of the Kingdom and its doctrine that it was difficult for him to change over to a new Gospel. Concerning Paul's new Commission Paul states, that the Gospel of the 'uncircumcision [ Gentiles' ] was committed to him!


32. Scripture: " . . . When they saw that the Gospel of the uncircumcision was committed unto me . . . { Galatians 2:7 }."


33. Commentary . . . What this verse is saying is "But on the contrary, when the other Jews really saw that I Paul had been entrusted to carry the Gospel to the uncircumcised Gentiles, just as definitely as Peter and the other 11 Apostles had been entrusted to proclaim the Gospel to the circumcised Hebrews, and they were agreeable".

33. Paul uses the perfect tense, implying that his was a permanent commission. After Paul had gone to Jerusalem and made known to the other Apostles the Dispensation of the Mystery, it is taken for granted that they should have conformed their Ministry to agree with that of Paul.

34. 4th: It is doubtful that Paul always referred to the Rapture when he spoke of the Christian's hope. Paul stated that "JESUS CHRIST is our hope { 1-Timothy 1:1 };" he speaks of the hope of eternal life { Titus 1:2 }," "The hope of Salvation { 1-Thessalonians 5:8}," "The hope of the Gospel { Colossians 1:23 }," "The hope of glory { Colossians 1:27 }: "The hope of righteousness { Galatians 5:5 }," as well as the "Blessed hope, and the glorious appearing of the great GOD and our Saviour, JESUS CHRIST { Titus 2:13 }. Since all of the aspects of the Christians hope is to be found in the person of JESUS CHRIST, Paul then is referring thus to our hope.

35. 5th: It is true that the other Apostles did not write about the Mystery, but this fact does not necessarily prove that they did not become members of the BODY OF CHRIST. Paul mentions the BODY in only four of his Epistles. He speaks of the Mystery in only four or five of his Epistles. Paul was definitely the one to whom The Mystery was revealed, and he is the only one commissioned to write about it. There are some positive evidences that all of the Believers of Paul's day were members of The BODY OF CHRIST. We must go to Paul's Epistles for information and not merely to the Book of { Acts }, where things are in a state of change and transition.


36. Scripture: "So we being many are one BODY IN CHRIST, and every one members one of another, { Romans 12:5 }."


37. Scripture: "To all that be in Rome, beloved of GOD, called to be Saints: Grace to you and peace from GOD our FATHER, and the LORD JESUS CHRIST, { Romans 1:7 }."


38. Scripture: "For by one [ HOLY ] SPIRIT are we all baptized into ONE BODY, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one SPIRIT, { 1- Corinthians 12:13 }."


39. [ 1 ]: Commentary . . . Here we find the following facts: in both { Romans } and { 1-Corinthians }, Paul surely gives the impression that he considers all believers every where to be members of the BODY OF CHRIST. { 1-Corinthians } is addressed not only to the Saints at Corinth, but . . .


40. Scripture: "Unto the "Church [ Greek - Assembly" } of GOD which is at Corinth, to them that are sanctified in CHRIST JESUS, called to be Saints, with all that in every place call upon the name of JESUS CHRIST our LORD, both theirs and ours, { 1- Corinthians 1:2 }."


41. Commentary . . . In the above verses Paul explains that "All that in every place call upon the name of JESUS CHRIST, both theirs, and ours." And, he informs all of these so addressed that whether they "Be Hebrews or Gentiles" they have all been baptized by one [ HOLY ] SPIRIT into one BODY { 12:13 }. Notice Paul addressed his Roman letter to all of the Saints at Rome { 1:7 }, and although he had not founded the Assembly of Rome, nor had he been to Rome as yet, and surely he did not know all the saints that might be in Rome, he nevertheless tells them all that they are members of the one BODY { Romans 12:5 }.

42. [ 2 ]: Paul's two main fellow-workers, Barnabas and Silas, were both men who were saved in the Jerusalem Assembly long before the BODY OF CHRIST began. It's almost unthinkable that Paul would choose men who were not even members of the BODY to become his main leaders in conducting that ministry to the BODY OF CHRIST.

43. [ 3 }: Apollos was a mighty preacher who knew only the baptism of John until Priscilla and Aquila met him and instructed him more thoroughly in Pauline doctrine. Paul states that he "planted the seed at Corinth and Apollos watered it," which would indicate that they were both engaged in the same ministry { 1- Corinthians 3:6 }.

44. [ 4 ]: Paul rebuked the Corinthians for being divided between Peter, Apollos and himself. If in fact, Peter and Apollos were members of the Kingdom Body and NOT members of the BODY OF CHRIST, Paul should have informed them of this, and not have found fault with Peter's converts for joining themselves to Peter.

45. [ 5 ]: Paul himself as an Israelite, possessed the promise of GOD concerning the Messianic Kingdom. Many of the greatest Bible students believe that he was saved before GOD began the BODY OF CHRIST, and we are certain that he did become a member of it when it began.

46. [ 6 ]: Paul's two kinsmen, Andronicus and Junia, were saved before Paul, and also before the BODY OF CHRIST began. These two were in Rome when Paul wrote his Epistle and therefore must be included in the One BODY of { Romans 12:5 }. Paul gives a universal classification of the human race when he says . . .


47. [ 7 ]: [ Do not let yourselves be hindrances by giving offense. ] Scripture: "Give none offense, neither to the Jews, nor to the Gentiles, nor to the "Church [ Assembly" ] of GOD, { 1- Corinthians 10:32 }: "


48. Commentary . . . In other words, "Do not lead others into sin by your mode of life." Apparently Paul did not recognize the existence of two separate Bodies when he wrote this. The Hebrews and Gentiles here represent all of the unsaved, whereas all of the saved are classified as the BODY OF CHRIST. See { Ephesians 4:16 }.

49. [ 8 ]: Timothy's mother and grandmother were true Hebrew Believers before the BODY OF CHRIST began { 2-Timothy 1:5 }. Timothy, from childhood, had been taught the holy Scriptures which were able to make him wise unto Salvation { 2- Timothy 3:15 }. It would thus appear that Timothy was a true Hebrew Believer before he ever heard the Gospel of the Mystery by Paul's mouth. No doubt those Godly Hebrew Believers, who lived before the Gospel of the BODY OF CHRIST reached them, became members of the BODY OF CHRIST if they were still alive after the BODY had begun. But, if they died before the BODY OF CHRIST began, they would be saved under the old Adamic covenant and would become a part of the Kingdom Body before the present BODY OF CHRIST came into existence. Thus, it would appear that Timothy was saved as a Hebrew with expectation of inheriting the Messianic Kingdom but he later became a member of the present BODY OF CHRIST and as we know he became one of Paul's fellow workers.

50. [ 9 ]: The Assembly at Antioch, which was Paul's home-base from which he was sent out to open the door of faith to the Gentiles and to began the new Dispensation of the Mystery, was founded by Jerusalem Saints who were scattered abroad by persecutions { Acts 11:19- 20 }. It would seem strange indeed if the members of Paul's home congregation were not members of the BODY OF CHRIST. How could Paul Minister any of his distinctive truths to the Assembly if it was not a part of the new Dispensation?

51. [ 10 ]: There were, doubtless, many local Assemblies which contained people who were saved both before and after the BODY OF CHRIST began. If these people belonged to two separate groups, with separate Dispensational programs, with some looking for the Rapture and others for the second coming of CHRIST to establish the Kingdom, there would be constant confusion in the teaching and preaching of GOD's Word. In one sense of the word the question under consideration is an academic one, affecting the Hebrew Saints who lived on into the new "Dispensation [ time period." ]


52. All are agreed that once the BODY OF CHRIST began, all believers since that time, became members of that BODY. The most important aspect of the problem is the effect it has on our understanding of the general Epistles. Learned students of the Word will argue both sides of this question until the LORD returns. Each individual must weigh the evidence for himself. Before getting into part four of our message, we wish to mention the fact that it has been taught by ministers, Bible teachers and even Theologians that the BODY OF CHRIST is spoken of as being in the feminine gender as recognized in the New Testament Scriptures. Their use for this type of interpretation is found as follows . . .


53. Scripture: "He that has the Bride is the Bridegroom: but the friend of the Bridegroom, [ saved Gentiles at the end of the Tribulation Period ] which stands and hears Him, rejoices greatly because of the Bridegroom's voice: this my joy therefore is fulfilled, { John 3:29 }."


54. Commentary . . . It is thought that because JESUS is here mentioned as the Bridegroom that the BODY OF CHRIST must be the Bride. More will be mentioned concerning this verse in part six of our message. The plain truth on the other hand is that the BODY OF CHRIST is NEVER mentioned in any way other than in the "MASCULINE Gender" in the New Testament! BUT, the Nation of Israel is likewise hardly ever mentioned in any other way than in the "FEMININE Gender." { 2- Corinthians 11:2 }, is also one of the favorite verses they use to prove their point. This verse will also be considered in part six of our message. The BODY OF CHRIST Paul states,


55. { V. 15 } Scripture: "Having abolished in His flesh the enmity, even the Law of commandments contained in ordinances; for to make in Himself of twain "One New Man," so making peace; . . .

56. { V. 16 }: And that He might reconcile both unto GOD "into one BODY" by the Cross, having slain the enmity thereby, { Ephesians 2:15-16 }."


57. The above two verses paraphrased in commentary form . . . { 15 }: "Having abolished in His 0wn crucified flesh the enmity, caused by the Mosaic Law, even the Law of commandments contained in its decrees and Old Testament ordinances; which CHRIST annulled in order to make and create in Himself of twain - Two: classes of people into one joint BODY, "Greek, Sussomos," "One New Man [ Masculinity" ], so making peace; { 16 }: And that He might reconcile both - Jews and the Gentiles united along with Himself 'as the Head of a single Body' unto GOD the FATHER' "into one BODY" by the Cross, having slain the enmity thereby." [ We repeat . . . both Hebrews and Gentiles out of the two types of people, into one BODY OF CHRIST ].


58. { V. 26 } Scripture: "And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from 'Jacob [ Israel' ]. . . . See { Isaiah 59:20-21. } . . .

59. { V. 27 }: For this is My "covenant [ agreement and promise" ] to them, when I shall take away their sins. See { Jeremiah 31:33; - & - Isaiah 27:9. }

60. { V. 28 }: As concerning the Gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes.


61. The above { Vs. 28 } paraphrased in commentary form . . . "From this point of view of the 'Gospel [ good news' ] they the Jews, at present are enemies of GOD, which is for your advantage and benefit. But, from the point of view of GOD's choice . . . of election, of Divine selection . . . they are still the 'beloved [ dear to Him' ] for the sake of their forefathers."


62. { V. 29 }: For the gifts and calling of GOD are without repentance.


63. The above { V. 29 } paraphrased in commentary form . . . "For GOD's gifts and His call are irrevocable . . . He never withdraws them when once they are given, and He does not change His mind about those to whom He gives His Grace or to whom He sends His call during this present Period of Grace." [ But during the Acts transition period God did withdraw a few gifts such as raising the dead, foreign tongues, and handling poisonous snakes without harm to the handler - etc. ]


64. { V. 30 }: For as 'you [ Gentiles' ] in times past have not believed GOD [ and were disobedient and rebellious toward GOD ], yet have now obtained [ the LORD's ] mercy through their [ 'Israel's ] unbelief [ and disobedience' ] :

65. { V. 31 } Even so have these also now not believed, that through your mercy they also may obtain mercy.


66. The above { V. 31 } paraphrased in commentary form . . . "So they [ the Israelis ] also now are being disobedient [ when you are receiving mercy, that they in turn may one day share the mercy [ through you as messengers, as GOD's Ambassadors in the teaching of the Gospel of Grace to them ] which has been shown to you, Thus through the mercy you are enjoying, they may now also receive mercy."


67. { V. 32 }: For GOD has concluded them all [ i.e., Hebrews and Gentiles alike after being reborn to CHRIST ] that He might have mercy upon all [ of them alike ], { Romans 11:26-32 }."


68. Commentary . . .From { V. 26 } above: "And so all Israel shall be saved." The Greek 'houtos [ and so' ] is important and must not be missed. It shows the relationship of what has preceded to what follows and can be translated "and accordingly." Throughout this passage Israel has been taken to mean a nation in contradistinction to the Gentiles. It must mean the same here. However, this may not be interpreted as implying that, in the future time of the fulfillment of this prophecy, every Israelite will be converted simply on the basis of his inheritance. The German Theologian Adolph Harnach in his book [ "The Date of the Acts and of the Synoptic Gospels, pp. 40-66 ] attacked the Apostle Paul for this statement saying that he allowed his patriotism to override his logic, But, when Paul says "all Israel shall be saved" Paul is not repudiating the doctrine he expounded in chapter 2 [ that the Jews' law, circumcision, birth, or arguments could not make him righteous ].

69. We must understand that "all [ Greek pas" ] to be taken in the proper meaning of the word, i.e., Israel as a whole or Israel as a nation and not necessarily including every individual Israelite. This clearly is the way the Jews used the phrase "all Israel." The [ Mishnah tractate Sanhedrin X.I. ] says, "All Israel has a portion in the age to come" and then proceeds immediately to name the Israelites who have no portion in that age. Thus we must understand this expression to mean Israel as a company, rather than every Jew without single exception. No one is ever saved without a personal relationship with the Saviour. Paul seals the restoration of Israel with a prophecy from { Isaiah 59:20 } "There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob." This reference is to a manifestation to Israel - of her Redeemer and MESSIAH. When He comes, Israel shall be restored to the root of GOD.

70. Concerning { V. 27 } above: "For this is My 'covenant to them, when I shall take away their sins." Paul continues the quotation of { Isaiah 59:21 }, but then passes on into the promise of { Jeremiah 31:33 } to indicate that GOD will not fail to keep His covenant with Israel.

71. Of { Vs. 28-29 } above, "They are enemies for your sake . . . they are beloved for the fathers' sakes." The Jews have been alienated from GOD's favor and blessing, and thus are said to be enemies concerning the Gospel. At the same time they are beloved as the election of GOD. Israel is still GOD's chosen people on this earth, regardless of her present condition. This proves that: "the gifts and calling of GOD are without repentance." Those privileges and prerogatives in { Romans 9:4-5 } have never been abrogated. What GOD promises, He also performs. Israel will one day be restored to the favor and blessing of GOD! Her restoration is prophesied; it will happen.

72. The above { Vs. 30-32 }, "For GOD has concluded them all in unbelief, that He might have mercy upon all." The Apostle is still addressing the Gentiles. { V. 30 } is a repetition of what he has stated in { Vs. 11, 12, 15. 28, } that the Gentiles have received GOD's mercy by way of the unbelief of Israel. { V. 31 } indicates the relationship which the salvation of the Gentiles has to the restoration of Israel. { V. 32 } shows the relationship of GOD's mercy to all. The lost Jew and Gentile alike must realize that both are undeserving sinners and the expression of the love of GOD on their behalf is an act both of mercy and Grace.


73. { V. 10 } Scripture: "And have put on "The New Man" [ BODY OF CHRIST, Masculine ], which is renewed in knowledge "after the image of Him" [ Masculine again ], that created Him. { V. 11 }: ". . . CHRIST is all, and in all, { Colossians 3:10-11 }."


74. Scripture: "And that you put on 'The New Man [ Masculine' ], which after GOD is created in righteousness [ GOD's image, and God-like ] and true Holiness. { Ephesians 4: 24 }."


75. Scripture: "Till we all come in the unity of the faith, and of the knowledge of the SON of GOD, "unto a perfect man" unto the measure of the stature of the fulness of CHRIST, { Ephesians 4:13 }."


76. The above { V. 13 } paraphrased in commentary form . . . "That we might develop "Till we all come in the unity and attain oneness in and of the faith, and of the comprehension of the full and accurate knowledge of the SON of GOD, and that we might arrive at a really mature manhood "unto a perfect man [ Masculine" ] and unto the measure of the stature of the fulness of CHRIST and the completeness found in Him, { Ephesians 4:13 }."


77. { V. 1 } Scripture: "Behold, what manner of love the FATHER has bestowed upon us, that we should be called . . . The Sons of GOD" [ Masculine ] Therefore the world knows us not, because I knew Him not.

78. { V. 2 }: Beloved, "now are we the Sons of GOD," [ Masculine ] and it does not yet appear what we shall be: but we know that, when He shall appear, "we shall be like Him;" [ Masculine ] for we shall see Him as He is, { 1- John 3:1-2 }." [ He formed us in His Own image of masculinity ]! See { Galatians 4: 19 }.


79. { V. 10 } Scripture: "For it became 'Him [ JESUS ' ], for whom are all things, and by whom are all things, in bringing "many sons" [ Masculine ] unto glory, to make the captain of their salvation perfect through sufferings."

80. { V. 11 }: For both He that sanctifies and they who are sanctified "are all one [ Masculine" ]: for which cause He is not ashamed to call them "Brethren [ Masculine" ] [ Adopted brothers of CHRIST ],

81. { V.12 }: Saying, I will declare your name unto "My brethren [ Masculine ]," in the midst of the "Church [ Greek - Ekklesia Congregation" ] will I sing praise unto you, { Hebrews 2:10-12 }." [ Sons unto glory ].


82. Scripture: "But we all, with open face beholding as in a glass the glory of the LORD, are changed into the 'same image [ Masculine' ] from glory to glory, even as by the SPIRIT of the LORD, { 2- Corinthians 3:18 }."


83. The above Scriptures prove beyond a shadow of a doubt along with other Scriptures, that we of the BODY OF CHRIST are always spoken of as being of THE MASCULINE GENDER. This should be a great help when studying our Bible.

In regards to our readers, we would deeply express our thanks to those who recopy this message and pass it on to others that they too might find a blessing from this messages contents. See part four of this message Concerning "The Five Resurrections Explained In Our New Testament" . . .