the logistics of the so-called "two gospels"
According to mid-Acts dispensationalists, the Acts period was a "transitional period" between the "gospel of the kingdom" and the "gospel of grace." Supposedly with Paul's conversion (or sometime not too long afterwards), God gave Paul "The Mystery®," which was "the gospel of grace" primarily toward Gentiles. During this transition period
two gospels were active. The "gospel of the kingdom" was for corporate
Israel consisting of mostly Jews, but some Gentiles. The "gospel of grace" was NOT for
Israel, and was mostly for Gentiles, but also some Jews.
Obviously, this resulted in confusion among the apostles because "the Twelve" were fulfilling the "Great Commission," with sign gifts, yet Paul's Gentile converts were also exhibiting the same sign gifts. They had to figure out "what in the world is going on here."
The Genitives of Galatians 2:7
Allegedly at the Jerusalem council in Acts 15, the apostles with Paul and Barnabas concluded that there were
two legitimate gospels going on. The mid-Acts dispensationalist argues this from Galatians 2:7
Gal 2:7 But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter;
It is true that
of the uncircumcision (
tes akrobustias) and
of the circumcision (
tes peritomes) are both gentives. A basic rule of thumb for first-year Greek students is to treat gentives as "of" prepositions, which is most often what a genitive expresses--source or possession. This allows mid-Acts dispensationalists to make a seemingly easy case for the "two gospel" theory.
The problem is that there are many exceptions to the first-year Greek rule of thumb because there are at least
12 types/uses of genitives (without counting subtypes) that must be determined by context. In intermediate or advanced Greek, the student must throw away the basic rule of thumb and determine types of genitives by translating other words in the context. This is what we must do for the two genitives in Galatians 2:7.
Gal 2:8 (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles
Gal 2:9 And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.
I would argue that vv.8-9 provide the context of v.7 and indicate the type of genitives there. One type of genitive is the
genitive of direction. The phrases "toward the Gentiles" and "unto the heathen" would strongly indicate
direction; therefore, it would be reasonable that the genitives in v.7 are parallel to complete the flow of thought. Thus, they are
genitives of direction, and the difference between the distinction in
gospel in v.7 are
direction, NOT
type of gospel.
The scope of the apostles' ministries
According to mid-Acts dispensationalists, the "Great Commission" expressed in Matthew 28:29-30 (and parallel passages) was only for the "The Twelve."
Mat 28:19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
Mat 28:20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen.
This commission was for rebirthing Israel as a holy nation and preparing them for the impending "Great Tribulation." The commission included water baptism and perpetual law-keeping as requirements for salvation, with sign gifts as necessary evidence.
The obvious thing to note is that Jesus told these apostles to preach this gospel to
all nations. Obviously, this is intended to mean more than just the nation of Israel. They are to be "my salvation unto the ends of the world." Acts 1:8 gives the progression for how they should preach this gospel:
Act 1:8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.
1. First, at Pentecost, they were in Jerusalem (1:12; 2:1,5).
2. Then, they went "in all Judea" (4:10; 5:14-16,42).
3. Then, they went to Samaria (8:4-8).
However, the "uttermost part of the earth" (obviously Gentile nations) did not seem to happen before the conversion of Saul. The first occurrence is with the Gentile Cornelius through Peter's vision and preaching.
The mid-Acts dispensationalist would argue that the "Great Commission" was interrupted with the "gospel of grace" and the preaching of the "gospel of the kingdom" to "all the nations" was put on hold in favor of "the gospel of grace" going to the Gentiles.
Others would see Paul's calling and ministry as an apostle "born out of due time" the fulfillment of the last part of the "Great Commission."
The problem of "another gospel"
When mid-Acts dispensationalists present their case, the obvious knee-jerk reaction is "What about Galatians 1:6-9?!"
Gal 1:6 I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:
Gal 1:7 Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.
Gal 1:8 But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.
Gal 1:9 As we said before, so say I now again, if any man preach any other gospel unto you than that ye have received, let him be accursed.
The Twelve were told to preach "the gospel of the kingdom"
to all nations. What happens to Peter if he preaches his gospel to these Galatian Gentiles
in obedience to his commission from Jesus unaware that Paul had already sealed them with "the gospel of grace"? Would Peter be
accursed?
The mid-Acts dispensationalist answers as follows:
1. Paul wrote Galatians
after the Jerusalem council in Acts 15 (and referenced in Galatians 2).
2. In this preceding council, the apostles had already resolved the matter:
Gal 2:9 And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.
In other words, the apostles had already determined what was going on with the two gospels. they handled it by
halting the "gospel of the kingdom" at that time to the Gentiles so that Paul could carry out his own commission. Therefore, Peter already knew at that time not to spread the kingdom to the Galatian Gentiles. They emphasize that Paul's "curse" is specifically only applicable if someone preaches another gospel "TO
YOU" (i.e. to these specific Galatians). Problem resolved, right?
A restraining order
It would seem that the mid-Acts dispensationalist has resolved the dilemma of "another gospel" to the Galatians--or have they? A true resolution requires that we determine
who was given the Great Commission.
It is true that Scripture only records specifically "The Twelve" receiving the "Great Commission" from Jesus. The mid-Acts dispensationalist would simply assert that the duty of Great Commission was given strictly to the Twelve at the time of Christ's ascension. However, several problems occur:
[list type=decimal]
[li]The number may have been 120, not just the Twelve (Acts 1:9,14-15,22).
a. Jesus told his apostles that "you shall receive power after the Holy Spirit comes upon you" (Acts 1:8). This is an obvious reference to Pentecost.
b. There were 120 assembled in the upper room who received this power (Acts 1:15; 2:1).[/li]
[li]Given the above, did all 120 disciples show up at the Jerusalem council? Acts 15:6 says that "the apostles and elders" assembled, but it is doubtful that this would include ALL the original 120 disciples
without exception. Peter, James, Paul, and Barnabas are noted as speakers, but no one else outside the known disciples.[/li]
[li]Paul makes note that the risen Christ was seen "of above 500 brethren at once" (1 Cor 15:6).
a. Could these "more than 500" join (or include) the 120 who were among those that witnessed the ascension and/or received the Great Commission? If so, we have an even greater problem.
b. If not the above, then these "more than 500 brethren at once" witnessed the resurrected Christ before the ascension, but during the 40 days post-resurrection.[/li]
[/list]
Problem: would not all this multitude of witnesses to the bodily resurrected Christ WANT to proclaim to others what they saw?! If so, what would restrain all them from preaching "the gospel of the kingdom" to Gentiles (or to other Jews who at some point would propagate to the Gentiles)?
Mid-Acts dispensationalists are quick to point out that the command of the Great Commission was given specifically to The Twelve alone. The problem is, there is the possibility that this number included 120 or more than 500. What happens to Paul's curse upon anyone who would preach "another gospel" to the Galatians? Sure, the Twelve allegedly handled this problem for themselves. What about the OTHERS?!
