By request I am printing this message on the Body in the Epistle to the Romans. Let me say, first, that I have sympathy with brethren who are troubled with the problem of the “fatherhood of Abraham” and “the root and fatness of the olive tree” of Romans 4:16 and Romans 11:17, with that ever present question: “Are members of the Body of Christ the seed of Abraham and “Is the Body of Christ ‘Spiritual Israel’?” I have tried to see a new Body beginning after that important climax in Acts 28:25 to 28; but I have seen too much spiritual disaster result from unsound exegesis and fanciful speculation of well meaning brethren, who have not only distinguished between things that differ, but between imaginary differences. Many of them begin by eliminating all that pertains to the New Covenant and they proceed to eliminate some things that they imagine are exclusively associated with the New Covenant, dropping the Lord’s Supper, the rapture of I Thessalonians 4:13 to 18, the judgment seat of II Corinthians 5:10 and Romans 14:10, the believer’s need of a high Priest, Intercessor, or Advocate. These eliminations are only stepping stones toward other eliminations.
In their determination and zeal to prove that these things are not binding on members of the Body of Christ, these brethren seek to prove that John wrote his Gospel, his three Epistles and Revelation before Paul wrote Colossians 1:24 to 28 (about 65 A.D.). Beginning the Body of Christ, of which we are members, this side of Acts 28:25 to 28, it leaves it optional with the individual member, according to his judgment or inclination, as to what orders he accepts from Romans, Galatians and Corinthians. The selections and rejections may be according to the peculiar fancies of the different individual Christians. By such an unwise, unsound and unscriptural procedure many unconsciously and unintentionally use the pen-knife of so-called dispensationalism joining with Jehudi.
I am satisfied that the Enemy is responsible for these “extremists” to hinder the progress that has been made in recent years to uncover the glorious message of salvation by grace so long covered up in denominational creeds and religious traditions, and recover the blessed truth of the One Body.
Let us pray that God may give us that power, love and sound mind along with II Timothy 2:15. May I beseech believers, who are eager for the clear message of grace and the Lord’s spiritual program for His Body today, not to rush hastily into these fantastic ideas. Be careful, prayerful and spiritual in your Bible study.
With all my heart I do believe in “rightly dividing the Word of truth.” In no other way can we hope to deliver believers from the ritualism, fanaticism and undispensational mixtures so prevalent. We must “test the things that differ”, if we are to intelligently interpret and apply the Scriptures; that is, we should test and see if they really do differ. But that does not give us liberty to force the difference to support our theory of interpretation.
Surely no intelligent student of the Word should deny that there is a difference between Paul’s preaching the faith that he once destroyed and the gospel of the uncircumcision which was unknown to any of the apostles at the time Paul was in the faith-destroying business. Most assuredly there is a difference between the counsel of God referred to in Acts 20:27 and the eternal purpose of God in Christ, mentioned in Ephesians 3:11 and II Timothy 1:9 and 10. And according to internal Scriptural evidence and the opinion generally held by acceptable authorities, the Epistle to the Romans and II Corinthians were written after Paul’s declaration in Acts 20:24 and 20:27. We would ask that you kindly read this chapter; for we shall refer principally to these two Epistles, Romans and II Corinthians, in our investigation and answer to the question under consideration.
If you fail to read the full message, we suggest that you study diligently, prayerfully and spiritually the twenty questions at the close and answer them from the Word of God.
To teach that all that the Holy Spirit wrote by the pen of the Apostle Paul in Romans and II Corinthians was known to Moses and the prophets and is mentioned in their writings, is certainly not the mark of intelligent and careful Bible searching. And likewise, to agree that the mystery refers to that which was “unprophesied” but revealed by the risen Christ, and then teach that that mystery is not found in some of Paul’s Epistles, written during the “Acts” period, is teaching wholly unworthy of any Christian who passes for a competent and spiritual Bible teacher.
On the other hand, to teach that there are not glorious truths presented in Paul’s prison Epistles, not found in his other Epistles, regardless of the time he received the revelation of these truths is just as absurd.
IS THE BODY OF ROMANS THE BODY OF EPHESIANS?
It is conceded by all intelligent students of the Scriptures that Paul wrote the Epistle to the Romans about 60 A.D. This Epistle is the only one that Paul wrote before he visited the city and ministered, to the people of the city in person. We read these words in Romans 1:13, “Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, but was hindered hitherto.” “I long to see you.” Romans 1:11.
Perhaps the very same year that Paul wrote to the Romans, “The Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome.” Acts 23:11. About four years before this testimony came to Paul from the Lord Paul said, “After I have been to Jerusalem, I must also see Rome.” Acts 19:21. In Romans 15:24 we read these words of Paul, written to the saints at Rome; “Whenever I take my journey into Spain, I will come to you.”
Unlike the opening verses of other of Paul’s Epistles, he does not address the Epistle to the Romans, “to the Church which is at Rome”, but “to all that be at Rome, beloved of God, called to be saints.” Romans 1:7. The word “church” does not appear in the Epistle until the last verse is reached. “Churches” is found in Romans 16:4 and 16. “Church” is found in Romans 16:5 and 23. In Romans 16:5 reference is made to the “church” which is in the house of Aquila and Priscilla. The word church is the Greek word “ekklesia”. The verb is “ek . . kaleo”, meaning to call out. The Greek verb “Kaleo”, in several forms, is translated “call” one hundred times in the New Testament Scriptures. There is a mystery, mentioned in the Bible in connection with a certain Church in that Bible, but it is rather unfortunate that the word “church” has for centuries been shrouded in mystery and misunderstanding.
From the Greek word, translated several hundred times in the New Testament Scriptures, “Lord”, we get our word “church”. The Greek word is “Kurios”. We simply state these facts that our readers may know how indefinite is the word “church” when it is found in the Scriptures, unless defined. The word is found in Acts 19:32, 39 and 42, translated “assembly”, referring to sinners. Also in Acts 7:38, referring to Israel in the wilderness, 1490 B.C.
Because of the many “churches” in Christendom today we emphasize a fact known to all earnest, intelligent students of the Word of God; and that is, that God has but one true Bible Church in this dispensation of Gentile favor, and God definitely designates that Church, “The Church which is Christ’s Body”. Ephesians 1:19 to 22. Colossians 1:24 to 28, Moreover God’s Word declares that in connection with that One Body, there is one Head, or Lord, one hope of your calling, one faith and one baptism, even as there is one Spirit. Ephesians 4:4 and 5.
THERE IS ONE BODY
Perhaps you are aware of the no small stir that is abroad concerning this One Body. In some sections of the land there is a controversy, even unpleasant in spots, and Fundamentalists are much exercised about definitely fixing the time of the beginning of this Body historically. They all know that this church was purposed by God in Christ Jesus before the foundation of the world; that members of that Body were predestined to be conformed to the image of God’s Son, to be children of God and joint-heirs with the Lord Jesus Christ; that members of His Body were chosen to be seated with Him where He now is, in the heavenlies, and there blessed with Him with all spiritual blessings. Ephesians 1:1 to 22. The Divine Record is, that that Body is One New Man. Ephesians 2:15.
The aggressive Fundamentalists of today are mostly Premillenarians. All of these Premillenarians believe and teach that after this dispensation of grace, after the calling out of the Church, which is Christ’s Body, that is, after this Body has been filled up with the last member, the same Christ, who is now the Head of the Body, will return as King to establish the Kingdom of Heaven on this earth. This will be the same Kingdom which Christ proclaimed when He was here as the Man Jesus of Nazareth in the midst of His people Israel. He came unto His own, and His own received Him not.
Most of these aggressive Fundamentalists state dogmatically and positively that that Body had its birthday on the day of Pentecost, about fifty days after the resurrection of the Son of God. There are a number of objections to this date. Some of these aggressive Fundamentalists, very much in the minority, state with the same degree of dogmatism and positiveness, that that Church, the Body of Christ did not have its historical beginning until after the events, recorded in the Book of Acts, had come to an end. They teach that the Body of Ephesians is altogether different from the Body of Romans. Let us now examine the Scriptures to see whether these things are true.
That the Church of Christ, which existed before Paul reached Rome, was called “one Body”, no intelligent person would think of denying; for no language could be more simple than this statement found in Romans 12:4 and 5; “For as we have many members in one body, and all members have not the same office: So we, being many, are one Body in Christ, and every one members one of another.” But these brethren, who fix the date of the beginning of the Body of Ephesians and Colossians after Paul’s arrival at Rome, state that the Body of Romans is a different Body, although it was the Church of God in Christ.
No student should deny that in Ephesians and Colossians there is a position; that there are possessions; that there are glories; that there is a ministry belonging to the Body of Christ, not mentioned’ in Paul’s pre-prison Epistles. But let us show, by stating the blessings which are common to the Body of the “Acts” period and the Body of the later period, that the two Bodies are identical; at the same time agreeing with the “later-date” brethren that there is a new administration and order in the “Post-Acts” Church. This is quite different from teaching that there are two separate, different, or distinct Bodies.
Some of these brethren seek to prove by I Timothy 4:13, Philemon 22 and II Timothy 1:15, that between Paul’s two imprisonments in Rome he went back to Asia (perhaps Europe also) and preached a message which superseded the message he had preached in the same cities before the “Acts” period closed. This was a new revelation from Christ and was the dispensation of the mystery”, the “untraceable riches of Christ”, guaranteeing to members of this new Body, a hope and a calling different from the hope and calling of the members of the Body in Romans. These brethren are divided as to whether the entire living membership of the Body of Romans was transferred into the new Body, or only those members who were willing to receive the new teaching; or whether all of the members of the first Body were left in the first Body, and only new converts were baptized into the “Post-Acts” Body. Of course, with this last theory, they have trouble getting Paul and Timothy and Luke and Titus into the new Body, but this does not seem to bother some of them. They are willing to leave them out, if this is necessary to prove their theory.
THE KINGDOM AND THE BODY
The Premillenarians, who teach that the Lord Jesus, while on earth, was offering the Kingdom of Heaven to the Nation Israel, admit that many individual Israelites were saved during those years of His earthly ministry. They say that any such saved Israelite, who died before Pentecost, died outside the Body of Christ, which did not begin until the day of Pentecost. They say they were not members of any Church; but that those who lived until the day of Pentecost became members of the Body of Christ. Perhaps you would like to ask them this question: “What about the Israelites who had visited the land of the Jews while Christ was in the flesh, had believed on Him, and then had gone back to their homes in Asia or Europe or the Islands of the sea? Without being present on the day of Pentecost, did the Holy Spirit fall on them at home and make them members of that Body, which so many teach began on the day of Pentecost?” We could ask them a hundred questions which they could not answer.
But if they could, Scripturally, refer to the company of Israelites saved while Christ was on earth, as a “Kingdom Church,” because they entered the Kingdom and were the Lord’s “called-out”, perhaps it would not be unscriptural for them to say, that, on the day of Pentecost the “Kingdom” Church became the “Body” Church to which 3000 were added. Acts 2:41 to 47. We are referring to the dispensationalism of the Premillenarians, who teach dogmatically that the Body of Ephesians 1:19 to 22 began on the day of Pentecost.
It is the teaching of the brethren, who fix the historical beginning of the Body of Ephesians after Acts 28:31 that there was a “Kingdom” Church during the “Acts” period superseded by the Body, which began after that period. Because they teach that the Church of the “Acts” period was the “Kingdom” Church and the Body of Ephesians did not begin with Acts 2:41, but after Acts 28:31, those whom we call the “Pentecost Body” brethren, call the “Post- Acts Body” brethren, “ultradispensationalists.”
But now to the question: Is there Scriptural authority for calling the Body of Romans 12:4 and 5 a “Kingdom” Church altogether different from the Body of Ephesians 1:19 to 22?
Undoubtedly the expression “the Kingdom Church” may be something new to many Christians. Indeed, any Christian will fail to find the expression in the Bible. We should be willing to admit that the Lord Jesus was not saying, “The Church which is My Body, is at hand,” when He preached “Repent, the kingdom of heaven is at hand;” or when He said “The time is fulfilled, and the kingdom of God is at hand.” Matthew 4:17. Mark 1:15. The particular kingdom, concerning which Christ preached, was that Kingdom mentioned by Israel’s prophets in Israel’s Scriptures. The Body of Colossians 1:24 to 28 and the Dispensation of the Mystery” of Ephesians 3:9, were God’s own secrets, withheld from those prophets. So we must admit a difference between the “prophesied kingdom” and the “unprophesied Body.”
Christ and His Twelve Apostles proclaimed “the gospel of the kingdom”. Matthew 4:23; Matthew 9:35. That gospel of the kingdom is to be Israel’s message again after this present dispensation of grace. Matthew 24:14.
THE PROPHETS AND THE KINGDOM
If we refer to Israel’s Old Testament Scriptures, we shall learn that the kingdom gospel was foretold and that Gentiles were to receive blessings with God’s Nation, Israel. Isaiah 2:2; Isaiah 11:10; Isaiah 42:1 to 6; Isaiah 49:6 and 22; Isaiah 52:15; Isaiah 60:3; Isaiah 62:2; Isaiah 66:12 to 19; Malachi 1:11; Psalm 46:10; Psalm 59:5; Ezekiel 26:3; Ezekiel 37:28; Ezekiel 38:16; Ezekiel 39:7; Ezekiel 39:21; Zechariah 9:10; Zechariah 2:11; Zechariah 8:22 and 23; Zechariah 14:16 to 18; Micah 4:2.
By studying all of these promises we shall learn that the Gentiles were to share, and shall yet share, the kingdom blessings with Israel and be joined with them in their religious ceremonies; “from one new moon to another, from one sabbath to another”: “go up from year to year to worship the King, the Lord of Hosts, and to keep the feast of tabernacles.” Isaiah 66:23. Zechariah 14:16. In these prophecies we learn that the Gentiles are to seek the Lord. Let us read God’s Kingdom program and God’s gospel of the kingdom for Israel and the nations in Amos 9:11 to 15:
“IN THAT DAY WILL I RAISE UP THE TABERNACLE OF DAVID THAT IS FALLEN, AND CLOSE UP THE BREACHES THEREOF; AND I WILL RAISE UP HIS RUINS, AND I WILL BUILD IT AS IN THE DAYS OF OLD:”
“THAT THEY MAY POSSESS THE REMNANT OF EDOM, AND OF ALL THE HEATHEN, WHICH ARE CALLED BY MY NAME, SAITH THE LORD THAT DOETH THIS.”
“BEHOLD, THE DAYS COME, SAITH THE LORD, THAT THE PLOWMAN SHALL OVERTAKE THE REAPER, AND THE TREADER OF GRAPES HIM THAT SOWETH SEED: AND THE MOUNTAINS SHALL DROP SWEET WINE, AND ALL THE HILLS SHALL MELT.”
“AND I WILL BRING AGAIN THE CAPTIVITY OF MY PEOPLE OF ISRAEL, AND THEY SHALL BUILD THE WASTE CITIES AND INHABIT THEM; AND THEY SHALL PLANT VINEYARDS, AND DRINK THE WINE THEREOF; THEY SHALL ALSO MAKE GARDENS, AND EAT THE FRUIT OF THEM.”
“AND I WILL PLANT THEM UPON THEIR LAND, AND THEY SHALL NO MORE BE PULLED UP OUT OF THEIR LAND WHICH I HAVE GIVEN THEM, SAITH THE LORD THY GOD.”
We desire to emphasize these verses because they were quoted by Simon Peter in Acts 15:14 to 18. A careful study of the ministry of Peter and the Eleven should convince any student of the Word of God that, during the days of the Lord on earth, they preached Israel’s gospel of the kingdom to Israel. Matthew 10:5 to 12. And that student should also be convinced that Peter and the Eleven proclaimed that same kingdom gospel, with the resurrection of Christ added, on the day of Pentecost and thereafter. Acts 2:38. Acts 3:19 to 21. Acts 5:29 to 32. These Twelve later on agreed to preach the gospel of the circumcision to the circumcision. Galatians 2:7 to 9.
In Matthew 16:16 to 18, we learn, that the Lord Jesus committed to Peter the keys of the kingdom of the heavens. In Matthew 28:19 and 20 He likewise committed to them the so-called Great Commission. The keys of the kingdom of heaven will not fit into the dispensation of the mystery, mentioned in Ephesians 3:9. The Twelve, in the future, have some duties to perform in the kingdom; for they are to sit on twelve thrones and judge the Twelve Tribes of Israel. Matthew 19:28. Later on we shall refer to the Great Commission in the coming kingdom dispensation; for all Premillenarians, whether or not they work under this Commission now, teach that the Commission is to have an important place after the Body has been completed and this present dispensation of grace has ended. Under the terms of the New Covenant, all Israel shall be saved. Romans 11:25 to 28. Jeremiah 31:31 to 35. Surely Israel, called-out from all nations to their God and their King David, will be a “New Covenant Ekklesia”. If then they can be Scripturally called a Church, they can be Scripturally called a “Kingdom” Church. But we might properly ask this question: “What will the Apostle Paul have to do with that Church?” Will he then be preaching and practicing Matthew 28:19 and the Great Commission? Will he be preaching the gospel of the kingdom as the Apostle to the Gentiles? If not, did he preach such a gospel to the Gentiles in the Epistles to the Romans? Did he then work under the Great Commission when the Gentiles obtained mercy through Israel’s unbelief? Romans 11:30.
PETER AND THE CHURCH
From Acts 1:21 to Acts 12:3, we learn how God held all of the Twelve Apostles in Jerusalem (Acts 8:1). He did not let one of them die until the household of Cornelius (the religious Gentile who was seeking Israel’s God) received from Peter, with his kingdom keys, the Word which God sent to Israel, the gospel of the Kingdom. Acts 10:34 to 28. After Acts 13:2, “separate unto me Barnabas and Saul”, nothing more of Peter’s preaching is recorded in Acts, except his statement of what took place from Acts 2:22 to Acts 11:18. Here is the order, “Christ, in fulfillment of the Scriptures, raised to take David’s throne”. Acts 2:27 to 33. “The residue of Israelites”. Acts 2:41 and Acts 4:4; Acts 6:7; Acts 11:19. “Then the seeking Gentile.” Acts 10:31 and 32. Peter did not preach reconciliation, or the gospel of glory, to any of these converts. That was not committed to him. He had the keys of the kingdom. Mark 16:16 to 18.
Now observe, that Peter declared that all of this was in fulfillment of Amos 9:11 to 15; and as Amos was ignorant and silent concerning the Body of Christ, what the Lord was doing by Peter was not the making of the One New Man. Whether or not the Twelve and others became members of the Body after Acts 11:19 is another matter; but this is certain Peter’s declaration concerning the taking out of Gentiles was not the mystery. This was made known to the sons of men in other ages.
But now for the words of Paul, quoted in Acts 26:22 and 23. “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.”
When we consider what the prophets of Russellism, Mormonism, Adventism and Eddyism have done by taking a verse of Scripture and making their whole religious scheme fit into that verse, we should profit by their blunder and not try to rule the Church which is Christ’s Body out of Romans, by the “none other things” of Acts 26:23. Paul wrote to the Corinthians that he was determined to know nothing among them except Jesus Christ and Him crucified, and yet, when we carefully read his two Epistles to them, we learn that he had told them many other things. We must search for the mind of the Spirit in taking one verse and not give to it a disconnected interpretation so literal as to prove a pet theory, while many other verses contradict that theory. Salvation for Jews and Gentiles was foretold by the prophets: the Gentile salvation to follow the restoration of the kingdom to Israel. But now we ask this question: What gospel did Paul preach in his Epistle to the Romans and other pre-prison Epistles? It is true that he was accused of saying that there was another King Jesus. Acts 17:7. But was the gospel of the uncircumcision of Galatians 2:7 to 9; Galatians 3:6 to 8, the gospel of the Kingdom? Was the gospel of the glory of Christ of II Corinthians 4:4, or the gospel of reconciliation of II Corinthians 5:17 to 21, or the gospel of righteousness by grace without a cause of Romans 3:24, the gospel of the Kingdom? Was the gospel of the grace of God, of Acts 20:24, the gospel of the Kingdom? Think of how we have had to contend against Pentecostalism for the great difference in these two gospels; and now let us not preach the negation of what we have stood for so uncompromisingly by stating that Paul was preaching the gospel of the Kingdom to get believers in the Kingdom Church. This is not the Berean method.
THE PROPHETS AND THE BODY OF ROMANS
Now let us cover these two points in our answer. 1. Can we find in Moses and the prophets all the doctrines of Paul proclaimed in Corinthians and Romans, written before Paul spoke the words of Acts 26:22 and 23? 2. If the “Kingdom” Church of the “Acts” period is to be revived and continued in the coming tribulation or kingdom age, will all that Paul wrote in those pre-prison Epistles be God’s order, program and message in that coming Kingdom age?
We are herein under presenting some messages, ministry, positions or blessings which are to be found in the Scriptures belonging to the Body in Romans 12:4 and 5 and also to the Body in Ephesians 1:19 to 22 and Ephesians 4:5. These common blessings seem to prove that they are not different Bodies, but the same Body:
1—Both of these Churches are described as Bodies, made up of members, who are sinners saved by grace, and who are in Christ. “We are one body in Christ.” Romans 12:5 Did the prophets foretell a Body in Christ? Will there be a Body in the next dispensation, such as is described in Romans 12:4 and 5?
2—The members in the Body of Romans and the members in the Body of Ephesians were saved without religion or works of righteousness. Romans 3:24 and Romans 4:1 to 6. Titus 3:5 to 7. Ephesians 2:8. II Timothy 1:9. Will sinners be saved without religion or works of righteousness during the coming Tribulation or Kingdom? Is there a difference between the gospel of the kingdom of Matthew 24:14 and the gospel of the grace of God in Acts 20:24.
3—Members of the Body of Romans and members of the Body of Ephesians were sealed with the Holy Spirit, as the earnest, and were sealed in both churches unto the day of redemption. II Corinthians 1:22. Romans 8:23. Ephesians 1:13, 14 and Ephesians 4:30. Where do we find in Old Testament prophecy anything concerning members of a Kingdom Church who will have the Holy Spirit earnest of a redemption body
4—One outstanding truth concerning the Body of Ephesians is that members of that Body are IN CHRIST. It is just as much true concerning members of the Body of Romans. Romans 8:1; II Corinthians 5:17 and 21.
5—Believing Jews and Gentiles in both Bodies were one in Christ. This might be considered the truth of John 17:9 to 20. But where is the prophecy that these two groups would be baptized into one Body, baptized into Christ, in whom there was neither Jew nor Greek. They had put on Christ Galatians 3:26 and 27. Ephesians 2:13 to 18.
6—The members of the Body of Romans and the Body of Ephesians and Colossians were rejoicing in the hope of glory; and Jesus Christ was within, that hope. II Corinthians 13:5; Galatians 2:20; Romans 5:2; Colossians 1:27. If this is called the mystery in Colossians 1:27, why was it not a mystery in II Corinthians and Romans?
7—In the Body of Romans members were predestinated to be conformed to the image of God’s Son, to be God’s children, to be joint-heirs with Christ, all witnessed by the indwelling Holy Spirit. Romans 8:14 to 28. Compare with Ephesians 1:2 to 18.
8—In Romans 6:13 and in Ephesians 2:1 to 7, members of both Bodies were alive from the dead; and the members of both Bodies were not under the law. They were all saves wholly by grace; and were raised to walk in newness of life Romans 6:1 to 14. What about members in the coming Kingdom age?
9—Believers, as members of the Body of Romans, were cut off from Adam; their old man was crucified. Romans 5:14 to Romans 6:8. Now note that the members of the “Romans” Body and of the Body of Ephesians were identified with Christ in death, burial and resurrection. Romans 6:2 to 15; Colossians 3:1 to 4.
10—Note the same baptism and burial in Romans 6:4 and Colossians 2:12. Compare the language very carefully to see that they are identical. This baptism burial links the two Bodies together. It is conceded by those who teach that the Church of Romans is different from the Church of Ephesians and Colossians, that the baptism is identical, having reference to a Divine death baptism, having nothing whatever to do with water.
11—If the water baptism of the Great Commission is to be God’s program in the coming Tribulation or Kingdom age, and that was neither the commission nor the baptism of Romans 6:4 for the Body of Romans, it must be admitted that the two Churches differ as to baptism, and the Church of Romans was no “kingdom” church. It has already been conceded by the teachers of “Two Bodies” that the one baptism of Ephesians 4:5 is the one baptism of Romans 6:3 and 4. And these same teachers say that water baptism will be practiced in the coming age. What confusion to prove an unscriptural theory!
12—The ministry of reconciliation and the glorious gospel were the messages for both Bodies. II Corinthians 4:3 and 4. II Corinthians 5:17 to 2; Colossians 1:14 to 21; I Timothy 1:11. Will this be the kingdom gospel, referred to in Matthew 24:13? Surely the gospel for the Tribulation period will be the gospel of the kingdom.
13—Will there be an Apostle to the Gentiles, with the gospel of the uncircumcision during the coming kingdom age; and if so, will he receive a commission by revelation different from the Great Commission? Where is the prophecy telling of this?
14—The Body of Romans with the members are spoken of as a new creation in Christ, the work of God. II Corinthians 5:17 and Galatians 6:15. The members of the Body of Ephesians are the same. Ephesians 2:9 to 11. Where in the Old Testament prophecy is the new creation of II Corinthians 5:17 mentioned?
15—In the “Romans” Church and the Church of Ephesians the members are told that their old man had been put off, and that they were to put on the new man. Ephesians 4:24; Colossians 3:10; Romans 13:14.
16—Compare the “my gospel” of Paul, preached in Romans, with the Gentile salvation prophesied in Zechariah and Micah and Ezekiel and Isaiah. Read Romans 2:16 and Romans 16:25, Romans 3:24 with Zechariah 8:23.
17—Will salvation in the coming kingdom age be sent to Gentiles to provoke Israel to jealousy, with blindness upon Israel, as was the case when Paul wrote Romans?
18—A—Let us compare “the day of the Lord Jesus” in II Corinthians 1:14, “the day of our Lord Jesus Christ” in I Corinthians 1:8, “the day of the Lord Jesus” in I Corinthians 5:5, and “the day of Jesus Christ” in Philippians 1:6, “the day of Christ” in Philippians 1:10, Philippians 2:16 and II Timothy 1:12-1:18-4:8, and prove by the Scriptures that the members of the two Bodies were not waiting for the same event.
B—Also compare the believer’s judgment in II Corinthians 5:10 with his judgment in Colossians 3:24 and 25:
19—Compare the “absent from the body, at home with the Lord”, with the “depart to be with the Lord”. II Corinthians 5:8; Philippians 1:23. Also “the house from heaven” of II Corinthians 5:1 to 8, “the incorruptible body of I Corinthians 15:25, with the “body like unto His own glorious body” of Philippians 3:20 and 21, and show wherein they differ.
20—Compare the Lord Jesus Christ as Intercessor in Romans 8:34 with the Lord Jesus Christ, the one Mediator, in I Timothy 2:5 and state whether you agree with the teachers of two Bodies that the members of the Body of Ephesians have no intercessor or Advocate to represent them in heaven?
For more articles by Pastor J. C. O'Hair, visit the J. C. O'Hair Online Library.