A clear distinction must be established between the Gospel spoken in Scripture to the Jews and the same Gospel spoken to Gentiles. The distinction lies with different language and imagery being used upon these two groups since each had their own world view.
Jesus spoke only the language of Law and Jewish heritage to His people, although there were indeed a few Gentiles to whom He ministered, such as the Greek Syrophoenician Woman, and the Centurion.
Being a Pharisee steeped in both Hebrew Theology and Greek culture, Paul correctly spoke to both groups. The Gentile Gospel is demonstrated in Acts 17 by his evangelism on Athenian Mars Hill. To them, Paul spoke nothing of sin, law, prophecy, sacrificial blood propitiation, spiritual rebirth, or discipleship. He spoke no parables. He did not speak the name of Jesus, and only referred to Him as "That Man." He even said God up until then had "winked" at their idolatry.
The significant point Paul demonstrated in vs. 27 concerning Soteriology to Gentiles is his use of the word asa, #686, translated KJV as "haply." Asa in Strong's is defined as "perhaps, from a conclusion, whether or not, if ever, lest somehow, by any means."
Paul uses "haply" to specify how these Greek Gentiles would come to God if they "might feel after him, and find him" (vs. 27). Such a Divinely intentional use of this particular word, along with the phrase "might feel," disallows any kind of Soteriology to Gentiles involving incapacitated nonsentient thinking, predetermined election, limited atonement, or irresistible grace. Perseverance is a seperate issue.
Praise God for allowing His Word to specify its own doctrine unto Gentiles. This marvelous power of the Gospel by God's Mercy unto the Gentiles in no manner conflicts with Paul's later statements showing corporate election upon the Church after individual rebirth and entry by adoption into the elected Kingdom takes place.
Jesus spoke only the language of Law and Jewish heritage to His people, although there were indeed a few Gentiles to whom He ministered, such as the Greek Syrophoenician Woman, and the Centurion.
Being a Pharisee steeped in both Hebrew Theology and Greek culture, Paul correctly spoke to both groups. The Gentile Gospel is demonstrated in Acts 17 by his evangelism on Athenian Mars Hill. To them, Paul spoke nothing of sin, law, prophecy, sacrificial blood propitiation, spiritual rebirth, or discipleship. He spoke no parables. He did not speak the name of Jesus, and only referred to Him as "That Man." He even said God up until then had "winked" at their idolatry.
The significant point Paul demonstrated in vs. 27 concerning Soteriology to Gentiles is his use of the word asa, #686, translated KJV as "haply." Asa in Strong's is defined as "perhaps, from a conclusion, whether or not, if ever, lest somehow, by any means."
Paul uses "haply" to specify how these Greek Gentiles would come to God if they "might feel after him, and find him" (vs. 27). Such a Divinely intentional use of this particular word, along with the phrase "might feel," disallows any kind of Soteriology to Gentiles involving incapacitated nonsentient thinking, predetermined election, limited atonement, or irresistible grace. Perseverance is a seperate issue.
Praise God for allowing His Word to specify its own doctrine unto Gentiles. This marvelous power of the Gospel by God's Mercy unto the Gentiles in no manner conflicts with Paul's later statements showing corporate election upon the Church after individual rebirth and entry by adoption into the elected Kingdom takes place.
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