Check the grammar of the last line. It's pretty wild.
The grammar of Eph 3:6 is that the weight of including the nations in "Israel" falls on the Gospel. All of it happens through the Gospel. Not the Law. That is the mystery. It is a mystery to Judaism.
There never was a mystery that the end goal of Israel's history was to get the nations to believe or obey. The mystery was that it would happen through the Gospel rather than the Law. Judaism was already (mistakenly) sending out missionaries about the Law. They were the Judaizers which Paul had constant friction with, and even trouble with James and Peter.
Brother, I seriously doubt you and I will see eye to eye on much.
Your Academia to my years in Genesis through Revelation itself.
Your being taught what to think and relying on that as the basis of your objectivity to my having dropped all that to return to attempt to study things out from a principle I had learned to apply in life in general long before I ever cracked open a Bible - study a thing out for recurrent patterns towards what general rules of thumb they point back to.
And that is never a static thing. The modeling of a thing that is dynamic; alive, never is.
Bible study is much like that of a fighter in a ring. The process is ever as dynamic; systemic; as the Bible itself - ever calling for ever on the spot adjustment and re-adjustment to and in line with those patterns that remain consistent, even as others emerge and call for their needing to be dealt with, examined, incorporated, or discarded for some other day when further growth calls for them other wise.
And that calls for time in the ring; not reading what experts guess at and speculate about.
For the Bible student, as with for the fighter, there is not all that "perhaps" the Scholar is known for.
You get in The Book, stay in The Book, and go toe to toe with The Book - in its moment with it.
Yours is too much another's labor.
This fighter knows who the fighters are.
The sign as to who is into The Book and who is into books is ever the same - "by reason of use" Heb. 5:
11. Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.
12. For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of
strong meat.
13. For every one that useth milk is unskilful in the word of righteousness: for he is a babe.
14. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.
It is what it is.
We will have to disagree.
