By Charles F Baker
During this major paintings of 2 hundred plus pages, each New testomony booklet is taken into account. An emphasis on every one book's designated dispensational positive factors is obviously, consisely recommend.
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Extra info for A Dispensational Synopsis of the New Testament
Here Paul proves he got none of his message from the Twelve apostles, nor from any other man, nor did he get it from being taught, but he received it by a direct revelation from Jesus Christ. According to Ephesians 3:5, the other apostles and prophets got this message by the Holy Spirit' s ministry, but Paul got it first by the direct and personal appearance of Jesus Christ. The others did not get it in some mystical way; Paul went up and communicated it to them (2:2), and the Holy Spirit showed it to them just as He does to us today.
Both translate these words as genitives, but to do so seems to indicate there was some kind of difference between the gospel Peter preached and that which Paul preached. Therefore, practically all of the modern speech versions translate these words as datives: the gospel to the circumcision and the gospel to the uncircumcision. But why did Paul use the genitive if he meant to signify the ones to whom the gospel was sent? At the end of verse 9 where he 46 speaks of the gospel going to these two groups he uses the preposition eis.
The Mystery is truth never before made known to or by the prophets; however, this troth has a historical connection with the incarnation and death of Israel's Messiah as predicted by the prophets (see also 1 Corinthians 15:1-4). The gospel being to the Jew first (1:16) and the advantages in being a Jew (3:1) and the profit of circumcision (3:1) naturally raise dispensational questions. These statements must be considered in the light of other statements in the epistles, such as: • • • "There is no difference between the Jew and the Greek" (10:12).