Jerry Shugart
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ECT Two Gospels Preached During The Acts Period
- Thread starter Jerry Shugart
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The New Testament Does Not Teach Separation Theology
While Paul and Barnabas were teaching at Antioch, some people come from Judea and demand that the Gentiles should obey the Law on Moses on circumcision and other Jewish practices and rituals,.
"And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved." Acts 15: 1
"But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses." Acts 15: 5
The Jews believed that they were the chosen people of God, and saw their circumcision is being one of the proofs that they were chosen. Not being circumcised was regarded as a sign of apostasy (1 Maccabees 1:11-15).
For the Christian Jews who insisted the Gentile Christian men be circumcised, the entire Torah was still in effect. For the Jew, being circumcised means he is clean. But in Acts 10: 9-23, God showed Peter
an image of creatures, and told Peter to eat them. Peter saw this image from God meant that now the Jewish distinction between clean and unclean did not apply to who was to be saved, that is, the Gentiles who were "unclean" as far as circumcision was concerned could be saved without undergoing circumcision.
This change from God in who is clean and unclean united the Christian Jews and Christian Gentiles.
The Pharisees who believed called for all Gentile Christians to become circumcised, which mean the Gentiles had to become like Jews. That is why these guys who opposed Paul and Barnabas were called Judaizers. Remember that Barnabus was a member of the Jerusalem congregation sent to work with Paul.
If the Pharisees who believed were to have their way — insisting on strict observance of Mosaic rituals — the Christian congregations would eventually split, and there would be separate Gentile and Jewish Christian congregations. But the Apostles did not allow this split to happen.
And so the Apostles, including John and Peter, agreed with Paul on the the issue in Acts 15 and did not endorse separation theology. Much later the dispensationalists created a separation theology by separating "All Israel,"of the physical bloodline from the Church.
"Israel is an eternal nation, heir to an eternal land, with an eternal kingdom, on which David rules from an eternal throne so that in eternity, '...never the twain, Israel and church, shall meet." Lewis S. Chafer, Systematic Theology (Dallas, Dallas Seminary Press, 1975), Vol. 4. pp. 315-323..
For a period of time in the First Century and during the ministry of Paul some Christian congregations probably contained both Jews and Gentiles.
"Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only. 20. And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus. 21. And the hand of the Lord was with them: and a great number believed, and turned unto the Lord. 22. Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch." Acts 11: 19-22
At this time some Jewish Christian believers began to give the Gospel to non-Jews as well as Jews.
Soon Paul and Barnabus were on the road teaching the Gospel to Jews in synagogues and the non-Jews elsewhere, and verses in Acts make it appear that Gentiles were present when Paul taught the Jews.
"And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister." Acts 13: 5
"And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed." Acts 14: 1
According to this site, http://www.directionjournal.org/12/3/jews-and-gentiles-as-people-of-covenant.html, the house congregations in Rome at the time Paul wrote Romans, were probably dominated by Gentiles, but included some Christian Jews.
One of Paul's concerns then might have been with conflicts between the beliefs of Jewish and Gentile Christians in the Roman house congregations,
"Under Nero (A.D. 54-68) the edict was later retracted and apparently the returning Jewish Christians joined existing Gentile-dominated house-churches, which union resulted ultimately in friction. Jewish Christians who were still careful to observe their strict lifestyle now found congregations considerably more ‘liberated’. Arguments about ethics and Christian status ensued, and it is likely that the Gentiles were not able to refrain from pervasive anti-Jewish sentiment."
Dispensationalists, maybe knowing that there may have been conflicts between the Jewish and Gentile Christians in Rome, may be using this opportunity to interpret Romans 11: 25-26 as meaning "All Israel," refers to ethnic Israel as a whole and cannot refer to Israel as all who are the elect of God. Remember that Paul in Romans 11: 17-20 says those of Old Covenant Israel who rejected Christ are broken off. Who of Old Covenant Israel is to be saved at some future time, if unbelieving Old Covenant Israel was broken off?
Paul in Romans 9: 6, says "For they are not all Israel, which are of Israel," and then in Romans 11: 8 he says "that is,They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed."
He does not mean that "the children of the flesh" not being the children of God are all those of the Old Covenant bloodline from Abraham are cut off. He says in Romans 11: 17-20 that those of the flesh bloodline who rejected Christ were cut off, and in Romans 11: 3-5 he says a remnant of Old Covenant Israel attained to election by grace.
The New Testament in II Corinthians 3: 7 and in 3: 11 says the Old Covenant was done away and Hebrews 10: 9 says Christ took away the First Covenant that he could establish the Second Covenant, the New Covenant. Nowhere in the New Testament does it say that Israel ceased to exist in the New Covenant.
Jeremiah 18: 4-6, "And the vessel that he made of clay was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make it. 5. Then the word of the LORD came to me, saying, 6. O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay is in the potter's hand, so are ye in mine hand, O house of Israel."
The house of Israel was remade, but can be said to still exist in the New Covenant.
While Paul and Barnabas were teaching at Antioch, some people come from Judea and demand that the Gentiles should obey the Law on Moses on circumcision and other Jewish practices and rituals,.
"And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved." Acts 15: 1
"But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses." Acts 15: 5
The Jews believed that they were the chosen people of God, and saw their circumcision is being one of the proofs that they were chosen. Not being circumcised was regarded as a sign of apostasy (1 Maccabees 1:11-15).
For the Christian Jews who insisted the Gentile Christian men be circumcised, the entire Torah was still in effect. For the Jew, being circumcised means he is clean. But in Acts 10: 9-23, God showed Peter
an image of creatures, and told Peter to eat them. Peter saw this image from God meant that now the Jewish distinction between clean and unclean did not apply to who was to be saved, that is, the Gentiles who were "unclean" as far as circumcision was concerned could be saved without undergoing circumcision.
This change from God in who is clean and unclean united the Christian Jews and Christian Gentiles.
The Pharisees who believed called for all Gentile Christians to become circumcised, which mean the Gentiles had to become like Jews. That is why these guys who opposed Paul and Barnabas were called Judaizers. Remember that Barnabus was a member of the Jerusalem congregation sent to work with Paul.
If the Pharisees who believed were to have their way — insisting on strict observance of Mosaic rituals — the Christian congregations would eventually split, and there would be separate Gentile and Jewish Christian congregations. But the Apostles did not allow this split to happen.
And so the Apostles, including John and Peter, agreed with Paul on the the issue in Acts 15 and did not endorse separation theology. Much later the dispensationalists created a separation theology by separating "All Israel,"of the physical bloodline from the Church.
"Israel is an eternal nation, heir to an eternal land, with an eternal kingdom, on which David rules from an eternal throne so that in eternity, '...never the twain, Israel and church, shall meet." Lewis S. Chafer, Systematic Theology (Dallas, Dallas Seminary Press, 1975), Vol. 4. pp. 315-323..
For a period of time in the First Century and during the ministry of Paul some Christian congregations probably contained both Jews and Gentiles.
"Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only. 20. And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus. 21. And the hand of the Lord was with them: and a great number believed, and turned unto the Lord. 22. Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch." Acts 11: 19-22
At this time some Jewish Christian believers began to give the Gospel to non-Jews as well as Jews.
Soon Paul and Barnabus were on the road teaching the Gospel to Jews in synagogues and the non-Jews elsewhere, and verses in Acts make it appear that Gentiles were present when Paul taught the Jews.
"And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister." Acts 13: 5
"And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed." Acts 14: 1
According to this site, http://www.directionjournal.org/12/3/jews-and-gentiles-as-people-of-covenant.html, the house congregations in Rome at the time Paul wrote Romans, were probably dominated by Gentiles, but included some Christian Jews.
One of Paul's concerns then might have been with conflicts between the beliefs of Jewish and Gentile Christians in the Roman house congregations,
"Under Nero (A.D. 54-68) the edict was later retracted and apparently the returning Jewish Christians joined existing Gentile-dominated house-churches, which union resulted ultimately in friction. Jewish Christians who were still careful to observe their strict lifestyle now found congregations considerably more ‘liberated’. Arguments about ethics and Christian status ensued, and it is likely that the Gentiles were not able to refrain from pervasive anti-Jewish sentiment."
Dispensationalists, maybe knowing that there may have been conflicts between the Jewish and Gentile Christians in Rome, may be using this opportunity to interpret Romans 11: 25-26 as meaning "All Israel," refers to ethnic Israel as a whole and cannot refer to Israel as all who are the elect of God. Remember that Paul in Romans 11: 17-20 says those of Old Covenant Israel who rejected Christ are broken off. Who of Old Covenant Israel is to be saved at some future time, if unbelieving Old Covenant Israel was broken off?
Paul in Romans 9: 6, says "For they are not all Israel, which are of Israel," and then in Romans 11: 8 he says "that is,They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed."
He does not mean that "the children of the flesh" not being the children of God are all those of the Old Covenant bloodline from Abraham are cut off. He says in Romans 11: 17-20 that those of the flesh bloodline who rejected Christ were cut off, and in Romans 11: 3-5 he says a remnant of Old Covenant Israel attained to election by grace.
The New Testament in II Corinthians 3: 7 and in 3: 11 says the Old Covenant was done away and Hebrews 10: 9 says Christ took away the First Covenant that he could establish the Second Covenant, the New Covenant. Nowhere in the New Testament does it say that Israel ceased to exist in the New Covenant.
Jeremiah 18: 4-6, "And the vessel that he made of clay was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make it. 5. Then the word of the LORD came to me, saying, 6. O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay is in the potter's hand, so are ye in mine hand, O house of Israel."
The house of Israel was remade, but can be said to still exist in the New Covenant.
Jerry Shugart
Well-known member
I can tell that you get a real kick from misrepresenting dispensational theology.
The dispensationalists did not create a separation theology because they teach that all believers, whether they be Jews or Gentiles, are all members of the Body of Christ.
Where is the separation there?
northwye4877484 said:
Of course when "all Israel" will be saved it will be ethnic Israel as a whole who will be saved. And this passage proves that:
"Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more" (Jer.31:31-34).
Here we can see that the "fathers" of those from the house of Israel and the house of Judah broke the covenant. These "fathers" were all of ethnic Israel so that means that their descendants are also of ethnic Israel. So this passage is in regard to ethnic Israel.
And we can see that all of those out of ethnic Israel Israel will know the Lord and all of them will have their sins forgiven.
So when Paul says the following he is speaking about all of ethnic Israel being saved:
"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: For this is my covenant unto them, when I shall take away their sins" (Ro.11:26-27).
It is obvious that there has never been a time when all those out of ethnic Israel have been saved so we can know that this will happen in the future.
Since the preterists have no place for the fulfillment of this prophecy in their eschatology they just deny that it will happen in the future.
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turbosixx
New member
Would you say he was the Christ before his D,B&R?
Poor (assumptive) question on your part.
What does phrase "the Christ" refer to in Matt. thru John?
The people described in those four books those years prior to His Crucifixion - what is required of them as to what they are to profess they believe as to the who and what about said "Christ"?
Paul ONLY preached The Grace Gospel. To the Jew first and then to the Gentiles. Christ during His earthly ministry preached The Kingdom Gospel to The House of Israel alone. His Disciples continued to preach that Gospel after Christ died and was resurrected/ascended. Paul was chosen to be The Apostle to the Gentiles. Paul taught The Grace Gospel only.
Acts 13:46 "Then Paul and Barnabas waxed bold, and said, 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."
As usual, you are mistaken. It appears to be a bad habit of yours. Ignorance should not be worn as a "Medal of Honor", LA.
Jerry Shugart
Well-known member
So Paul was preaching the grace gospel to the Jews here?:
"And straightway he preached Christ in the synagogues, that he is the Son of God...proving that this is the very Christ" (Acts 9:20,22).
That was the same gospel which Paul continued to preach to the Jews: " Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures, Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ" (Acts 17:1-2,30).
Can you give me even one instance where we can see Paul preaching the gospel of grace to anyone in the synagogues?
Acts 17:1 Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: 17:2 And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures, 17:3 Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.
Why then does he later REMIND THEM of things like the following...
1 Thessalonians 4:1 Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more. 4:2 For ye know what commandments we gave you by the Lord Jesus.
1 Thessalonians 4:13 But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 4:14 For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. 4:15 For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. 4:16 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 4:17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. 4:18 Wherefore comfort one another with these words.
2 Thessalonians 2:1 Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, 2:2 That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.
2:13 But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: 2:14 Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. 2:15 Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.
In short...
1 Thessalonians 1:10 And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.
Romans 5:1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: 5:2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.
5:7 For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. 5:8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. 5:9 Much more then, being now justified by his blood, we shall be saved from wrath through him. 5:10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. 5:11 And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.
Can you show, where he didn't? Paul, on the road to Damasus, was met by the ascended Lord Jesus Christ. Subsequently, Paul was given The Grace Gospel. There was a "Special" purpose for Paul. He was to preach The Grace Gospel, not The Kingdom Gospel that was preached by Christ and His Disciples. If you believe Paul preached both Gospels simultaneously, one to the Jews and the other to the Gentiles, we'll have to agree to disagree. Remember, Paul was The Apostle to the Gentiles. First, he went to the Jews and then, went on to preach his message to the Gentiles. Paul ONLY preached what the ascended Christ had given to him. There's nothing in Scripture that states that Paul preached separate Gospels to each group. (Jew and Gentile.)
Jerry Shugart
Well-known member
Yes, and I also wanted to tell you what we read in The Bible Knowledge Commentary (An Exposition of the Scriptures by Dallas Seminary Faculty) about the offer of the kingdom at Acts 3:19-21. In his commentary on these verses Stanley D. Toussaint writes:
"Peter's exhoration, as in his Pentecost sermon (2:38), was to repent. Was Peter saying here that if Israel repented, God's kingdom would have come to earth? This must be answered in the affirmative for several reasons..." (Walvoord & Zuck, The Bible Knowledge Commentary; New Testament [Chariot Victor Publishig 1983] p.361).
Alva J. McClain writes the following in Biblioteca Sacra, a publication of Dallas Theological Seminary::
"If they will repent and turn again, their sins will be blotted out, and Jesus shall be sent from heaven to restore all things spoken by the Old Testament prophets. And in confirmation of the bona fide character of this reoffer of the kingdom, we find early in the Acts period many of the miraculous signs and wonders which we associated with our Lord's own original offer of the kingdom...there is the continued proclamation of the coming kingdom as an immediate possibility, depending on the attitude of the nation of Israel" (McClain, "The Greatness of the Kingdom," Biblioteca Sacra Oct. 1955; Vol. 112 # 448, p.305,307).
Jerry Shugart
Well-known member
That is wrong.
Not long after Paul was converted on the Damascus road he preached the following message to the Jews:
"And straightway he preached Christ in the synagogues, that he is the Son of God.....proving that this is the very Christ" (Acts 9:20,22).
At that time Paul had not yet received the gospel which he was to preach among the Gentiles. He wrote the following:
"But when God, who set me apart from birth and called me by his grace, was pleased to reveal his Son in me so that I might preach him among the Gentiles, I did not consult any man, nor did I go up to Jerusalem to see those who were apostles before I was, but I went immediately into Arabia and later returned to Damascus" (Gal.1:15-17).
When Paul received the gospel which he preached among the Gentiles he went immediately into Arabia. But when Paul received a gospel around the time he was converted on the Damascus road he immediately went to Damascus (Acts 9:6-8). That can only mean that the gospel which he preached immediately after he was converted on the Damascus road was not the "gospel of grace."
Now please allow me to ask you a question. When the "gospel of the circumcision"(Gal.2:7) was preached what was said?
Thanks!
Jerry Shugart
Well-known member
The first verse is describing what Paul preached in the synagogue of the Jews while the second was written to those in the Body of Christ. Two different messages for two different groups of people.
You're too stubborn and set in your ways. You'll just go on arguing until "The Cows come Home." I'll just let you chat with someone else. I have little tolerance for posters such as yourself. Know what I mean?
I'll ask you one last question Jerry Shugart. Did Paul preach "The Kingdom Gospel" before he started to preach The Grace Gospel?
Jerry Shugart
Well-known member
Of course you have no answer to what I said or we would have heard it.
The following also demonstrates that the gospel which he preached to the Jews was different from the one which he preached to the Gentiles.
Paul's was imprisoned for being a "mover of sedition among all Jews throughtout the world" (Ro.24:5) so anything which he said in defense of his ministry was based on what he taught among the Jews and nothing more. In his defense before king Agrippa he said:
"Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles" (Acts 26:22-23).
Indeed, the gospel which Paul preached unto the Jews was based on nothing except the things previously revealed in the OT Scriptures. And here Paul speaks about the gospel which was based on prophecy:
"Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh" (Ro.1:1-3).
Sir Robert Anderson says, "Strange it seems that Expositors should have failed to notice the clearly marked difference between the gospel of the opening verses of Romans and that of the Apostle's postscript at its close. We read the epistle amiss if we fail to notice what an important place its teaching accords to the Hebrew Christians, who doubtless were the majority in the local church. For in early days it was to Jews only that the gospel was preached; and the word which had won them was the gospel of God, which He promised afore by His prophets in the Holy Scriptures concerning His Son 'who was born of the seed of David.' This was the hope of every true Israelite. In keeping with it were the Apostle's words to the chief of the Jews in Rome: 'For the hope of Israel I am bound with this chain.' And his answer to the charge on which he was imprisoned was that his preaching to the Jews was based entirely on their own Scriptures (Acts xxvi. 22)" (Anderson, Misunderstood Texts of the New Testament [Grand Rapids: Kregel Publications, 1991], 82).
On the other hand, the gospel which he preached to the Gentiles was based on a "mystery" truth--something which had been kept secret and therefore was not revealed in the OT:
"Now to him who is able to establish you in accordance with my gospel, the message I proclaim about Jesus Christ, in keeping with the revelation of the mystery hidden for long ages past, but now revealed and made known through the prophetic writings by the command of the eternal God, so that all the Gentiles might come to the obedience that comes from faith" (Ro.16:25-26).
So this demonstrates that the gospel which Paul preached to the Jews was different than the one which he preached to the Gentiles. And since he preached a gospel to the Jews first then that can only mean that he preached the "Kingdom Gospel" before he preached the "Gospel of Grace."
The Greek word translated "gospel"means "glad tidings" or "good news."
So let us look at this verse which speaks of the "good news" of Christ:
" For I am not ashamed of the good news of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek."
The "good news of Christ" that was preached to the Jews first is the fact that Jesus is the Christ, the Son of God. And belief in that "good news" resulted in salvation (Jn.20:31; 1 Jn.5:1-5).
The "good news of Christ" which was preached to the Gentiles is centered on the fact that Christ died for our sins. And belief in that "good news"results in salvation to those who believe it.
Now please allow me to ask you a question. When the "gospel of the circumcision"(Gal.2:7) was preached what was said?
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Jerry Shugart
Well-known member
All men are saved on the same principle, whether they be under the law or not. And that way is by grace through faith:
"Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all" (Ro.4:16).
Do you believe that, Dan?
Hi and I do not agree with your PREMISE as Acts 2:38 kills your theory as that verse is UNDER the Law !!
And you asked about Gal 2:7 and did not comment on it , so do you agree ??
Gal 2:7 proves two GOSPELS !!
dan p