The Pauline Bootcamp: Session I

The Necessity of Paul's Distinctive Gospel

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§0. Statement of the Issue. This session, in concert with those sessions that follow, delineates the necessity of the Pauline Gospel in every way for the believer of the present dispensation, and in so doing answers in the affirmative all the following questions:

(1) Is the content of Paul's epistles fundamentally distinct from that of non-Pauline Scripture?

(2) Are these fundamentally distinct aspects of Paul's gospel an essential part of the gospel of salvation for today?

(3) Is the Body of Christ hidden from the non-Pauline Scripture and understood only in light of Paul's gospel?

(4) Is Paul's gospel necessary to explain the delay of Israel's prophetically promised millennial/eternal ethnic world empire, and, in particular, to explain the absence of each of the following:

(a) Priesthood and Temple Worship

(b) Shekhinah Glory

(c) Rabbinate and Rabbinism

(d) Charismata and Supernaturalism

To illustrate the pertinence of (1) and (2), is the gospel call different in Paul's epistles, and is it important for one's salvation from God's eternal wrath?

We divide the work of this session into the following sections:

§1. Definition of the Pauline Gospel via Seven Ones of the Body of Christ

§2. Biblical Necessity of Paul's Distinctive Gospel—its Fundamental Distinctives

§3. Soteriological Necessity of Paul's Distinctive Gospel—Body's Gospel Call

§4. Historical Necessity of Paul's Distinctive Gospel—Part I: Absence of Priesthood and Temple

§5. Historical Necessity of Paul's Distinctive Gospel—Part II: Absence of Shekhinah Glory

§6. Historical Necessity of Paul's Distinctive Gospel—Part III: Absence of Rabbinate and Rabbinism

§7. Historical Necessity of Paul's Distinctive Gospel—Part IV: Absence of Charismata and Efficacy of Scientific Method

There is reference throughout these sessions to "A Dispensational Survey of Scripture Centered Around the Seven Unities of the Body of Christ" [DS7], where many issues are dealt with in detail. The time limit of these sessions requires us to merely sample the Bibilical support on many points for which there are veritable mountains of Biblical evidence in [DS7], and to which we therefore refer the interested reader for more detail and full arguments.

It is also necessary to state up-front our approach to Scripture or our hermeneutic. We believe that the Scriptures are inspired in every part in the original autographs, and without error in all they teach if and only if they are interpreted via the normative hermeneutic or grammatico-historical method. This hermeneutic states that words, grammar, idioms, etc are all to be taken in the customary or normative sense—as determined by general usage—in a given passage unless the context, or the context of parallel passages, forces otherwise; i.e. plow a straight furrow until and unless you run into a tree, or a previous furrow ran into a tree (II Tim. 2:15). See "Robert E. Walsh, Biblical hermeneutics and creation, Proceedings of the First Internat. Conf. Creat. I(1986), 121–127" [BHC] for more detail. We believe that the desire to approach the Scriptures in this way means that the individual has the desire to carefully know the Scriptures for himself/herself, and hence this desire is communicated at regeneration (see Eph. 1:17–18; Phil. 1:9–10; II Tim. 2:25; 3:7, etc); see [DS7] for more detail.

May the Lord Christ see fit to use this session and its companions to honor the gospel detailing the salvation of His Body and so honor Hinself as its Head.

§1. Definition of the Pauline Gospel via the Seven Ones of the Body of Christ.

A. One Body.
The Body of Christ comprises individuals, each directly joined to and blessed by Christ Himself, without any administrative of hierarchial intermediaries, whether of men or of angels. Hence, there are no ethnic divisions, priesthoods, separate choirs, clergy, et al within the Body of Christ.

Sample Scriptures: Rom. 8:17; 11:17; 12:3–5, I Cor. 12:12–27, Gal. 3:28; 6:15, Eph. 1:19–23; 2:16; 3:6; 4:15–16; 5:31–32; Col. 1:18.

B. One Spirit, One Lord, One Truly-Father-God.
The only spirit ministering to members of the Body of Christ is the Holy Spirit of God; the only lord and personal master of members of the Body of Christ is the Lord Jesus Christ; and the only authority over members of the Body of Christ is God the Father. Hence there is no angelic ministry, no priesthood, no intermediary interpreters, et al in the Body of Christ.

Sample Scriptures for One Spirit: I Cor. 2:10–13; 12:3, 7–13, Eph. 2:18; 3:10; 4:4, Phil. 1:19, I Tim. 4:1.

Sample Scriptures for One Lord: I Cor. 8:5–6, 12:5, Eph. 4:5, I Tim. 2:5 (Rom. 8:34–36). Cf. Acts 9:3–6, I Cor. 9:1, II Cor. 12:1–7, Gal. 1:12, Eph. 3:3.

Sample Scriptures for One God: I Cor. 8:5–6; 12:6, Gal. 4:8, Eph. 4:6. Cf. Eph. 1:11,18; 2:7.

C. One Hope, One Faith.
The hope—eternal end—of the Body of Christ is to eternally express Christ's administrative authority over the angelic hosts, and through them, over the entire created order, jointed-seated with Christ in the Third Heaven; and each member of the Body has this, and only this, hope unto his/her salvation. Hence none of the Body will be on the earth or in the Land in eternity.

The faith of the Body of Christ comprises the doctrine and law concerning the Body of Christ, including its election, predestination, propitiation, perseverance, and hope within Christ as Head of the Body in accordance with the other Six Ones, and including its sanctification in this life in accordance with the law as declared in accordance with the other Six Ones; and this faith is the same for each member of the Body of Christ—there is not one faith for one member and a second faith for another member, nor are there more than one faith for any member of the Body, but precisely one faith for all members of the Body. Hence in the Body there is not one faith unto, or gospel of, salvation from God's wrath, and another faith unto, or gospel of, maturity and rewards; so that there is one faith and one gospel.

The inward or subjective faith given each member of the Body of Christ believes and obeys and proclaims the one faith; and each member of the Body is given the same kind of subjective faith

Sample Scriptures for One Hope: Rom. 8:16–23–29; 11:29, I Cor. 6:2–3, II Cor. 3:18; 12:1, Eph. 1:3,18–19 (Greek), 2:6; 3:10; 4:4, Phil. 3:20–21 (Greek), Col. 1:12, I Thess. 4:13–5:11.

Sample Scriptures for One Faith: Rom. 10:8, Eph. 4:5,13; 6:16, I Tim. 3:9, II Tim. 4:7.

D. One Baptism.
Members of the Body of Christ are baptized by the Holy Spirit through regeneration into the Body of Christ, giving them a new will to confess Christ as their Head and His resurrection in accordance with the One Faith; and each member of the Body has this, and only this, baptism unto conversion and salvation. No member of the Body is to have other baptisms, and there is not one baptism for one member and a second baptism for another member; so that there is precisely this one baptism, and only this baptism, for all members of the Body of Christ. Hence there is to be no water baptism, no charismatic baptism, no ritual baptism of any kind.

Similarly, there is to be only one circumcision, namely that inward circumcision of regeneration. And there are to be no rituals, religious symbols, religious clothes, religious titles, ritualistic meals, religious holidays, et al whatsoever.

Sample Scriptures: Rom. 6:1–11, I Cor. 1:17; 12:13, Gal. 3:27, Eph. 4:5, Col. 2:12, Tit. 3:5. Cf. I Cor. 11:1–15; 13:1–13, Gal. 4:8–11; 5:1–7, Col. 2:8–23.

§2. Biblical Necessity of Paul's Gospel—its Fundamental Distinctives.

A. Seven Manys of Moses and the Prophets.

(1) Many ethnic bodies of Israel's earthly kingdom: Israel plus the 70 Gentile nations in eternal subjection to Israel.
Sample Scriptures: Gen. 10; 12:1–3, Is. 2:1–3; 14:1–4; 19:23–25; 60:1–16; 61:4–6, Joel 3:1, Amos 9:9–12, Zech. 8:3,13,22,23; Rom. 11:24–27.

(2) Many spirits, lords, and gods of Israel's earthly kingdom: Israel is in eternal subjugation to, and under the ministry of, the angelic hosts.

Sample Scriptures for many spirits: Ps. 104:4, Ez. 1:21; 2:2, Heb. 1:13–14 . Cf. I Sam. 16:16:14–23, I K. 22:21–23, II Chron. 18:20–22, Is. 6:6–7, Dan. 7,8,9, Acts 7:53, Gal. 3:19, Heb. 2:2.

Scriptures for many lords:Gen. 19:2,18, Dan. 10:16,17,19, Is. 6:6–7, Ps. 136:3, Zech. 6:4. Cf. I Cor. 8:5–6.

Scriptures for many gods: Ps. 8:5; 82:1,6; 86:8; 95:3; 96:4; 97:7; 135:5; 136:2; 138:1, Dan. 11:36, John 10:34–36 (Greek). Cf. I Cor. 8:5–6.

(3) Many hopes and faiths of Israel's eternal earthly kingdom—a hope and faith for each of the 71 nations (Israel plus the Gentiles). The Jewish hope is to live eternally in the renewed Land (and then City) under the Lordship of Christ as the Messiah and rule and minister to, and on behalf of, the nations; and the Holy Spirit gives Elect Israel the faith to obey and proclaim this hope. The Egyptian hope is to live eternally in renewed Egypt under the rulership and ministry of Israel in submission to the Lordship of Christ as the Last Adam and administrate the land of Egypt; and the Holy Spirit gives the Elect of Egypt to faith to obey and confess this hope. Similarly for each Gentile elect. Collectively the Gentile hopes means that the Righteous of the Nations fill the earth.

Sample Scriptures for many hopes: Gen. 10; 12:1–3, Is. 2:1–3; 14:1–4; 19:23–25; 60:1–16; 61:4–6, Joel 3:1, Amos 9:9–12, Zech. 8:3,13,22,23. Cf. Rom. 11:24–27.

Sample Scriptures for many faiths: Above scriptures plus Ex. 12:48–9, Josh. 9:27, Zech. 14:16–19.

(4) Many baptisms and precisely stated ceremonial law for Israel, in part as the priestly nation ministering before God on behalf of the Elect Gentiles.

Sample Scriptures: Ex. 30:17–18–21; 40:12,30–32, Lev. 8:6; 11:23–28; 14:48–53; 16:4,24,26,29; 17:23–28; 22:6. Cf. Ezek. 36:25, Heb. 9:10.

B. Seven Manys of Christ's Earthly Ministry.
Points (1–4) are the same as under A above. We cite some texts:

(1) Sample Scriptures: Matt. 5:5; 6:10; 8:8–14 (cf. Zech. 14:16–19) / Luke 7:1–10, Matt. 15:26–28; 25:31–46.

(2) Sample Scriptures: Matt. 1:20–24; 13:39–41; 24:31; 28:2,5, Mark 8:38; 13:27, Luke 1:11–22,26–28; 2:9–15; 12:8–9; 16:22; 24:23, John 10:34–36(Greek); 20:12.

(3) Sample Scriptures: see (1) above, plus Matt. 5:17–48; 8:4; 26:17–25, John 7:2,10–39. Cf. Rom. 15:8.

(4) Sample Scriptures: Matt. 2:6,11; 21:25–27; 28:18–20, Mark 1:3, Luke 3:3; 7:29–30,31–35.

C. Seven Manys of the Twelve's Ministry and Epistles.
Points (1–4) are the same as under A above. We simply cite some texts:

(1) Sample Scriptures: Acts 2:16; 3:21–25; 8:30–31; 10:2; 15:13–18 (Amos 9:9–12), I Pet. 1:1; 2:9, James 1:1, Rev. 3:12; 21:2,10,12,24–26.

(2) Sample Scriptures: Acts 1:11; 5:19–20; 7:53; 8:26–; 10:3–4,7; 12:7–9,23, Heb. 1:14, I John 4:1–3, Rev. 1:1,4; 3:5; 4:5; 5:5,8; 6:1,3,5,7; 7:11–14–17; 8:2,4; 10:9,10; 11:1–; 14:6; 17:1–; 19:9,10; 21:9,12–14; 22:16.

(3) Sample Scriptures: scriptures of (1), plus Acts 1:3,6–7. Cf. Matt. 16:19; 19:28; 21:43, Luke 22:30, I Pet. 3:19–20.

(4) Sample Scriptures: Acts 2:4,37–38, Heb. 6:1–2; 10:22, I Pet. 3:21.

D. Absolute Unity of Non-Pauline Scripture w.r.t. Israel's Kingdom Gospel.
From A, B, C above it necessarily follows that there is absolute unity outside Paul on the issue of the Seven Manys of God's dealings, past and future, with Elect Israel and the Elect Gentiles.

E. Absolute Distinction between Pauline and Non-Pauline Scripture.
The argument is this: given that Paul's epistles are Scripture and unique, then it follows that they, and the unique gospel they contain, are absolutely essential and necessary.

§3. Soteriological Necessity of Paul's Distinctive Gospel—Body's Gospel Call.

A. Gospel Call of the Righteous of the Nations.

(1) The gospel to the Nations was that Israel's Messiah would save the Elect Gentiles unto submission to Israel in order to be blessed through Israel; and the gospel call was to submit to the Creator as the One Who would incarnate as the Messiah of Israel, and once He came, to submit to Jesus of Nazareth as Israel's Messiah.

Sample Scriptures: Job 14:12–17; 19:25–26, Josh. 9, Is. 60:1–16, Matt. 15:21–28.

B. Gospel Call of Israel's Kingdom Gospel

(1) The gospel to Israel's Elect prior to Christ was that Israel's coming Messiah would forever establish Israel's kingdom over the earth, bless Israel through the angelic ministry, and through Israel bless the Nations; and the gospel call was to submit to Jehovah as the One Who would incarnate as the Messiah and to the requirements of His Law, particularly its ceremonial aspects declaring Israel's position and hope.

Sample Scriptures: Gen. 12:1–3; 15, Ps. 45.

(2) The gospel to Israel's Elect during the ministry of Christ was that Israel's Messiah, as described in (1), had come as Jesus of Nazareth, and the gospel call was to submit to him as the Messiah and demonstrate this through submission to the ceremonial law.

Sample Scriptures: Matt. 4:23; 16:16, John 1:29.

(3) The gospel, and the gospel call, to Israel in the ministry of the Twelve was as stated in (2).

Sample Scriptures: Acts 2:33–36; 3:19–26

(4) The gospel, and the gospel call, to Israel in Israel's Last Generation and the Millennium will be as stated in (2).

Sample Scriptures: Heb. 6:1–2, Rev. 2:5,16,24–28; 3:2–5,12,18–21.

C. Gospel Call of Body's Gospel
The gospel to the Body is that Jesus of Nazareth is now what He always was before His incarnation and earthly ministry—high and exalted above all angelic powers, earthly distinctions, all ceremony and ritual whether angelic or earthly—and His Body is indentified with Him in righteousness and adminstrative position over the created universe, and hence is above angels, earthly distinctions, and ceremonial and ritualistic expression. The gospel call to the Body is to discretely confess "Lord Jesus" to Christ and believe His resurrection from the dead, where "Lord" means "Head" as declared in the gospel, and to confess and demonstrate live this apart from any ceremonial and ritual expression.

Sample Scriptures: Rom. 10:6–13.

§4. Historical Necessity of Paul's Distinctive Gospel—Part I: Absence of Priesthood and Temple.

A. Priesthood and Temple in Moses and the Prophets
The Temple (or Tabernacle) was the focus of the ceremonial law setting Israel apart from the Nations; and the official exercise of this law was through the priesthood and Levitical ministers to whom the Nation paid tithe or tenth. And through this Temple and priesthood were the prophetic feasts officially celebrated.

Sample Scriptures: Ex. 19:5–6, Lev. 23.

B. Priesthood and Temple in Diaspora
Though in Diaspora, individual Jews as Daniel still functioned as supernaturally gifted intermediaries, particularly with the Gentiles. Furthermore, it was in Diaspora that the synagogue was invented to extend the teaching of the Temple destroyed and of the Second Temple yet promised. At all times the bloodlines of the priesthood and Levites was maintained against the day of the return, and at all times it was taught that Israel was the priest of the Nations.

Sample Scriptures: Daniel (e.g. Dan. 6:10).

C. Priesthood and Temple in Christ's Earthly Ministry
Christ kept the ceremonies of the Law and preached the keeping of the Law, and in all things Christ honored Moses and the prophets; He honored the Second Temple and the place of the priesthood (though not necessarily those individuals in that place) at the center of that ceremonial law; and He proclaimed the Temple of the eternal Jerusalem as the future abode of Elect Israel.

Sample Scriptures: John 7:1–9,37–38 (cf. Ezek. 47:`1); 14:1–3.

D. Priesthood and Temple in Ministry of Twelve
The Second Temple was at the center of the ministry of the Twelve.

Sample Scriptures: Acts 2:5–14,46; 3:1–11–26; 5:42; I Pet. 2:9–12.

E. Priesthood and Temple in Israel's Last Generation, Millennium, and eternal Jerusalem
Israel's Last Generation centers around the Temple of that day, the Millennium centers around the Millennial Temple, and the eternal phase of Israel's future empire centers around eternal Jerusalem as its Temple.

Sample Scriptures: Rev. 11:1–13, Ezek. 44–47, Rev. 21.

F. No Priesthood and Temple in Paul's Gospel
There are no priests in the Body of Christ except its Head, Christ, Who is the High Priest and only mediator. And there is no holy place or temple or place of worship in the Body. The Greek priestly word group never occurs in Paul.

Sample Scriptures: Gal. 4:8–11; 5:3–6, Col. 2:8–23, I Tim. 2:5.

G. No Priesthood and Temple Today—Confirmation of Paul's Distinctive Gospel.
There is neither temple nor priesthood today; where are they? Nowhere is the Passover lamb held up before God in official benediction; nowhere is the grain of firstfruits waved before Jehovah; etc. The destruction of the Second Temple was not a fulfillment of Luke 24 which is yet future (God's prophetic dealings with Israel are concluded at the end of Israel's Second Generation (which ends just before the salvation of Saul)—to be resumed with the yet future Third Generation), but the confirmation of Paul's gospel of no priesthood and no temple.

§5. Historical Necessity of Paul's Distinctive Gospel—Part II: Absence of Shekhinah Glory.

A. Shekhinah in Moses and the Prophets.
Jehovah appeared to, and dealt with Moses and Israel through the Cloud of Glory, the angelic manifestation of Jehovah's presence or Shekhinah. The Shekhinah also appeared to the kings and prophets as the continued guarantee of Jehovah's covenant relationship with Israel as the chief Nation. Through Shekhinah was the Tabernacle visibly sanctified and the Temple dedicated.

Sample Scriptures: Ex. 14:24; 19:9, Lev. 16:1–4, II Chron. 5:13.

B. Shekhinah in Diaspora
When Israel went into Exile, Shekhinah went with her (so say the ancient rabbis). Even in Diaspora, the Shekinah was seen by Ezekiel in visions, and it rested upon Daniel and the prophets in revelatory power as Israel continued to be the channel of blessing to the Nations. The ancient cite specific examples of synagogues in Babylonia before the return when Shekhinah came upon these synagogues.

Sample Scriptures: Ezek. 11:18, Zech. 14:4.

C. Shekhinah in Christ's Earthly Ministry
Shekhinah rested upon Christ and was visibly seen in His ministry and even at His ascension.

Sample Scriptures: Matt. 17:5; 27:45, Mark 9:7; 14:33, Luke 9:18–36; 23:42–43; John 1:51; Acts 1:9.

D. Shekhinah in Ministry of Twelve
Shekhinah played a fundamental role in the Pentecostal ministry of the Twelve.

Sample Scriptures: Acts 2:1–3.

E. Resumption of Shekhinah in Israel's Future
It is through angelic Shekhinah that Israel's kingdom is restored. It is the Cloud of Glory as Jehovah's "angelic feet" or presence that initiates the Seventieth Week, i.e. the Seventh Seal of Israel's Last Generation.

Sample Scriptures: scriptures of B plus Matt. 24:30; 26:64, Mark 13:26; 14:62; Rev. 1:7; 10:1; 11:12; 14:14–16

F. No Shekhinah Ministry in Paul's Gospel
The Body of Christ, identified with its Head, is over all angels, even now teaches the angels, and so even now ministers to Shekhinah through the Word, particularly through Paul's epistles; and when the Body is actually jointed-seated with Christ, it will through empowerment of the Holy Spirit minister in a complete way to Shekhinah so that Shekhinah ministers to Israel. Thus there is no Shekhinah ministry to men today—for administratively the less is blessed of the better, but rather a ministry fo the Body to Shekhinah.

Sample Scriptures: I Cor. 6:2–3, Eph. 2:6; 3:10, Phil. 3:20(Greek), I Thess. 4:16–17.

G. No Shekhinah Ministry Today—Confirmation of Paul's Distinctive Gospel
There is no Cloud of Glory today—where is it? Who has today seen Shekhinah? Where are the witnesses, photographs, videotapes, etc. The Glory has not been seen now for over 1.900 years since the Pentecostal ministry of the Twelve. Thus is Paul's Gospel confirmed.

§6. Historical Necessity of Paul's Distinctive Gospel—Part III: Absence of Rabbinate and Rabbinism

A. Jewish Tutors in Moses and the Prophets
Israel as chief Nation tutors the Nations; and it is not given to the Gentiles to understand the Sample Scriptures except under the guidance of Jewish tutors. More precisely, the Holy Spirit through regeneration drives the Gentiles to seek teaching from the scriptures by regenerated Jews.

Sample Scriptures: Is. 2:1–4, Jonah, Micah 4:1–3, Zech. 8:23. Cf. Gen. 20, Josh. 9, I K. 5:1-12, II Kings 5, Is. 14:1–4; 19:23–25; 60:1–16; 61:4–6, Amos 9:9–12.

B. Jewish Tutors in Diaspora
Even in the Exile, Israel continued to tutor the Gentiles, as can be seen in the ministry of Daniel and his friends.

Sample Scriptures: Daniel (e.g. Dan. 2).

C. Jewish Tutors in Christ's Earthly Ministry
Righteous Gentiles sought blessing through Israel.

Sample Scriptures: Matt. 8:5–13 / Luke 7:1–10, Matt. 15:21–28.

D. Jewish Tutors in Ministry of Twelve
Righteous Gentiles sought for and received instruction from righteous Jewish tutors during the Pentecostal ministry.

Sample Scriptures: Acts 8:26–40; 10; 15:22–29.

E. Resumption of Jewish Tutors in Israel's Future
Righteous Gentiles will manifest their salvation, in part, by seeking a righteous Jew for instruction.

Sample Scriptures: see passages under A above.

F. No Jewish Tutors in Paul's Gospel
There is One Body without ethnic distinction. Each man is obligated to understand the scriptures for himself. Christ ministers to each Body member directly through the Word.

Sample Scriptures: see passages under §1.A above plusRom. 14:5, Eph. 4:13–16.

G. No Jewish Tutors Today—Confirmation of Paul's Distinctive Gospel
There exists today people of Gentile background who study the scriptures, access the original texts, and even peruse the ancient rabbis, without any benefit of a Jewish tutor. This very outline was prepared without the intermediate agency of any Jewish tutors. Thus is Paul's distinctive gospel confirmed.

§7. Historical Necessity of Paul's Gospel—Part IV: Absence of Charismata and Efficacy of Scientific Method

A. Charismata in Moses and the Prophets
Miracles and supernatural gifts were a fundamental aspect of God's covenant relationship. In particular, the charismata were bestowed upon righteous Jews.

Sample Scriptures: Ex. 4:27–31; 16:31–36, II K. 2:7–15.

B. Charismata in Diaspora
The empowerment of the prophets continued right through the First Exile.

Sample Scriptures: Ezekiel, Daniel, etc.

C. Charismata in Christ's Earthly Ministry
Charismata were a fundamental part of the authentication of Jesus of Nazareth as the Messiah of Israel.

Sample Scriptures: Matt. 4:23; 10:7–8; 11:1–6, Luke 4:18.

D. Charismata in Ministry of Twelve
Charismata were a fundamental part of the authentication of Jesus of Nazareth as the Messiah of Israel by the Twelve.

Sample Scriptures: Acts 2:4; 3:1–10; 8:7,14–24; 10:45–46.

E. Resumption of Charismata in Israel's Future
The resumption of true charismata is a hallmark of God's dealing yet again with Israel as the chief Nation.

Sample Scriptures: Joel 2:28–32, James 5:13–18, Rev. 11:1–6.

F. No Charismata in Paul's Gospel
Paul emphatically stresses that the Body gifts were withdrawn as their purpose came to fruition—the revealing and confirmation of the Pauline Epistles.

Sample Scriptures: I Cor. 1:7; 13:1–13; 14:37, I Tim. 5:23. Cf. II Pet. 3.

G. Scientific Method and Technology, but No Charismata Today—Confirmation of Paul's Gospel
Where are dead people being raised to life?


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