God's Eonian Purpose
Chapter 7

Dividing the Word

by Adlai Loudy


   The King
        and Kingdom
MATTHEW Christ as King
MARK Servant
JOHN Son of God
        and Rejected
   In Abeyance

The Present Parenthetical Interval



                    1 CORINTHIANS
               II CORINTHIANS








"WHAT IS TRUTH?" Pilate asked the Lord Jesus Christ when He stood before him on trial. The question came as the result of our Lord's statement, "Every one who is of the truth is hearing My voice" (John 18:37). On a former occasion, He had said, "If you should be remaining in My word, you are truly My disciples, and you will know the truth and the truth will be making you free" (John 8:31,32). And later, on the memorable night of His betrayal, in His intercessory prayer, He prayed, "Hallow them by Thy truth. Thy word is truth" (John 17:17). Some forty years after these statements, time has wrought great changes, and we hear Paul, "the herald, apostle and teacher of the nations in knowledge and truth," bound with a chain in a Roman prison, uttering these wonderful words:

"Study to show thyself approved unto God, a workman that needeth not to be ashamed, RIGHTLY DIVIDING the word of truth" (2 Tim.2:15).

From these statements may be summarized the following: "God's word is truth," through which, we "hear His voice" and are "hallowed" and "made free," if we "remain in it." Yet, to be "qualified, unashamed workmen before God," we must "rightly divide the word of truth." Hence, the purpose of this booklet is to call attention to the artificial and false division of the "Bible," and attempt to confirm the DIVINE LINE OF DEMARCATION, whereby we may really and truly know the mind of God and clearly apprehend His revelation to mankind.


Appalling confusion reigns over the last five words of Paul's statement in 2 Timothy 2:15. The Greek is "orthotomounta ton logon tes aletheias." The editors of the American Standard Revised Version of the Bible, endeavoring to improve the King James rendering, "rightly dividing the Word of truth," translated very loosely, "handling aright the word of truth." This is very vague and shows that their apprehension of what Paul was desiring to express was hazy.

Before proceeding further with the subject, it will be of interest to quote some of the various renderings put upon this particular phrase by different translators.

J. N. DARBY--"cutting in a straight line the word of truth."
EMPHATIC DIAGLOTT--"rightly treating the word of truth."
ROTHERHAM--"skillfully handling the word of truth."
WEYMOUTH--"straightforward dealing with the word of truth."
TWENTIETH CENTURY--"accurate in delivering the message of truth."
MOFFATT--"the way you handle the word of truth."
G. CAMPBELL MORGAN--"Correctly disjointing the word of truth."

We would continue, but this will suffice to reveal to any thinking person that few, if any, of these translators had a clear conception of what Paul was endeavoring to express. Its meaning becomes quite clear, however, when we note the illustration he sets forth in the context, of the false teaching which drew forth the words of admonition we are considering.


Hymeneus and Philetus did not deny the resurrection, like the Corinthians (1 Cor.15:12), but they misplaced it. They taught that it was past. To teach that the "resurrection" is past in this eon (age) is error of the worst sort, yet, in "the coming eon" it will be blessed truth. And just so with all truth. It has its appropriate place, out of which truth itself becomes the most insidious error, because it seems to have the support of Scripture. But if we bear in mind Paul's illustration concerning Hymeneus and Philetus misplacing the truth of the resurrection, we can clearly grasp the significance of his words. We now give it as rendered by the CONCORDANT VERSION:

"Endeavor to present yourself to God, qualified, an unashamed worker, correctly partitioning the word of truth."

Isn't it plain that Paul meant truth for one eon (age) is error for another? The very heart of his exhortation to "correctly partition the word of truth" involves the necessity of apportioning it to the eon for which it was intended, the dispensation or economy for which it was meant and to the people for whom it was written. And, in no other way can we really have the truth.


In the first place, we have come to regard an artificial and false division in the "Bible" as sacredly as if it were inspired of God. Who has not gone to church and heard sermons by ministers, or gone to prayer meetings or other gatherings for worship, and heard 2 Timothy 2:15 quoted and commented upon? Yet it meant nothing more to any of them than dividing the "Bible" into the so- termed "Old" and "New" Testaments. Now let me press the fact that this is absolutely wrong and very misleading. Instead of calling part of the Sacred Scriptures "old" and the other "new," it will be of the greatest help to us in understanding the mind of God, if we will regard them as one.

But some one is ready to inquire, "Do you really mean to say that the "Old" and "New" Testaments should be regarded as one?" Yes, we mean to say, that in reality, they are one book, and the division we have come to accept between Malachi and Matthew, is artificial and false--the work of man--and has led Christendom into a multiplicity of errors and confusion.


By the way of parenthesis, may I ask why call God's revelation to mankind "testaments" as though He were about to die? They do contain, it is true, "covenants" or "contracts," yet these are but a small part of His revelation. And many, no doubt, will be surprised to know that the so-termed "Old Testament" not only contains the "old covenant" which Jehovah made with Israel at Sinai, but it also contains the "new covenant" which He will make with them in the day of their restoration in "the coming eon" (Jer.31:31-34).

In truth, the "covenants" and "promises" do not concern us, the nations, at all. Paul tells us in Romans 9:1-5, "I am telling the truth in Christ, I am not lying, my conscience joining its witness with me in holy spirit, that my sorrow is great, and unintermittent pain is at my heart (for I myself wished to be anathema from Christ) for my brethren, my kin according to the flesh, who are Israelites, whose is the sonship and the glory and the covenants and the legislation and the divine service and the promises...;" Again he tells us in Ephesians 2:11,12, "Wherefore, be remembering that once you, the nations in flesh-- who are being termed "Uncircumcision" by those being termed "Circumcision," in flesh, made by hands that in that era you were apart from Christ, being alienated from the citizenship of Israel, and guests of the promise covenants, having no expectation, and without God in the world."

Our allotment is in heaven "among the celestials, in Christ Jesus" (Eph.2:6) and comes through "the evangel of which Paul became the dispenser" (Eph.3:7), and has no relation, whatever, to Israel and their promise covenants for the earth and the earthly kingdom.

The "new covenant" is prophetically promised to Israel in Jeremiah 31:31-34, and is reaffirmed in Hebrews 8:6-12. It is not in effect today, and will not become effective until the "church which is the body of Christ" with a heavenly destiny, is completed and called to be with the Lord, and Israel has gone through "the great tribulation" spoken of by the Hebrew prophets as "the time of Jacob's trouble," and Christ, their Rescuer, has arrived out of Zion and brought them deliverance. Paul makes all this plain in Romans 11:25-27, when relating how Israel was broken off. He says, "For I am not wanting you to be ignorant of this secret, brethren, lest you may pass for prudent among yourselves, that Israel, in part, has become calloused until the full complement of the nations may be entering. And thus all Israel shall be saved, according as it is written, `The Rescuer shall be arriving out of Zion, and He will be turning irreverence from Jacob. And this is My covenant with them whenever I may be eliminating their sins.'"

Now all can see that the "covenant" is for Israel and is yet to be realized, for "the church which is the body of Christ," implied in the statement "the full complement of the nations," is yet incomplete, and neither has "irreverence been turned from Jacob" or their "sins been remitted."


Now let us get back to the division between the so-termed "Old" and "New" Testaments. When we fully realize that this division between the Hebrew and Greek writings of the Sacred Scriptures is artificial and false, we will be well on our way to an understanding of God's revelation to mankind such as we have never dreamed.

There is a far deeper significance to the admonition, "correctly partition the word of truth" than that of merely regarding the man-made division between Malachi and Matthew. We must look for a LINE OF DEMARCATION, absolutely ignored by Christendom, Yet so vastly important and far reaching in its scope, that only by recognizing and strictly observing it, will we be enabled to get a true apprehension of Divine revelation.

For your own satisfaction, make the following examination: Begin with Genesis, chapter 12, and read through the entire Hebrew ("Old Testament") Scriptures, and you will find this to be true: All is concerned with the prophecy and preparation for the Messiah and kingdom for Israel. Read on through Matthew, Mark, Luke, and John, and you will find the King and kingdom presented to the nation of Israel, mind you, and rejected. Continue with Acts, and you will find the same kingdom offered again by the Holy Spirit through the "twelve" kingdom apostles to the same people, Israel, and rejected again. Omit Paul's epistles to the nations (Romans to Philemon), which fill out the parenthetic silence in God's program with the people Israel and the redemption of the earth. (See chart). Follow Acts with Hebrews, in which the new covenant is reaffirmed (Heb.8:6-12), continue with James, Peter, John, and Jude, and you will find the same kingdom reaffirmed to the same people--Israel. Continue with Revelation and you will see the same people to whom it was promised--the nation of Israel.

In other words, from Genesis 12, through Revelation, omitting Paul's writings, concern:

              THE SAME SONSHIP,
                     THE SAME GLORY,
                            THE SAME COVENANTS,
                                   THE SAME LEGISLATION,
                                          THE SAME DIVINE SERVICE,
                                                 THE SAME PROMISES,
                                                        THE SAME HOPE--

                                                               THE EARTHLY KINGDOM

with Israel as the royal priesthood, through whom Jehovah will dispense His blessings to the rest of mankind, the nations, in that day, when "the earth shall be filled with the knowledge of the glory of the Lord as the waters cover the sea" (Hab.2:14).

All who will read, giving strict heed to the foregoing outline, will marvel at the wisdom of God for the redemption of the earth. All will be clear and unconfused. Difficulties of interpretation will disappear, doubts will depart and heart and head will bow in worship.


But it must be remembered and strictly observed that not any of all this concerns us, believers in Christ Jesus, of the nations today, in this "secret administration of God's grace" (Eph.3:9) who constitute "the church which is the body of Christ" (Eph.2:23; Col.1:14-28), with a heavenly destiny, an "allotment among the celestials in Christ Jesus" (Eph.2:4-9), through the evangel of which Paul became the dispenser (Eph.3: 6-9). See chart.


For further evidence that this is the correct way to partition the Sacred Scriptures, observe carefully to whom the different books are addressed. Most Bible students know, without question, that the Hebrew ("Old Testament") Scriptures deal primarily with Israel, as the following scriptures confirm.

"When the Most High gave inheritance unto the nations,
When He spread abroad the sons of Adam
He set the bounds of the peoples,
According to the sons of Israel" (Deut.32:8).

"Lo, it is a people that dwelleth alone,
And shall not be numbered among the nations"

"Declaring His word unto Jacob,
His statutes and His regulations unto Israel.
He has not dwelt so with any nation.
And His regulations He maketh not known unto them"

"(for I myself wished to be anathema from Christ) for my brethren, my kin according to the flesh, who are Israelites, whose is the sonship and the glory and the covenants and the legislation and the divine service and the promises" (Rom.9:3,4).

Here we have the affirmation of the Scripture that Israel is the "chosen inheritance of Jehovah," "not numbered among the nations," "whose is the sonship and the glory and the covenants and the legislation and the divine service and the promises," and that "His regulations He maketh not known unto the other nations." This is confirmed by the Hebrew Scriptures from Genesis to Malachi.


When we enter the Greek Scriptures (incorrectly termed the "New Testament") what do we find? Why our Lord, in His own words, affirms, "I am not sent but to the lost sheep of the house of Israel" (Matt.15:24). And Paul tells why, saying, "Christ has become the servant of the Circumcision for the sake of the truth of God, to confirm the patriarchal promises" (Rom.15:8). This is further strengthened by the fact that He never went outside the land of Palestine in His earthly ministry. And, in so far as the record goes, He ministered to only two gentiles in His entire ministry, the Centurion, a proselyte (Matt.8:5-13; Luke 7:1-10), and the Syro-Phenician woman (Matt.15:21-28; Mark 7:24-30).


Anyone who is concerned enough to read the accounts of Matthew, Mark, Luke, and John, with the thought in mind we are pressing, will be struck with the fact of how completely the gentiles are left outside the pale of the earthly ministry of Christ. Furthermore, when He sent out the "Twelve" and the "Seventy-two," He charged them, saying, "You should not go off into a road of the nations and into a city of the Samaritans you should not be entering. Yet rather be going to the lost sheep of the house of Israel" (Matt.10; Mark 6:7-13; Luke 9:1-6; Luke 10:1-12).

With such plain facts before us of how completely the nations were left outside His earthly ministry in that day, it is beyond my ken to understand how gentiles can have the audacity to press in and apply to themselves, today, the teachings of these accounts of Matthew, Mark, Luke, and John. In other words, if the teachings of our Lord, in His earthly ministry, were exclusively to the "lost sheep of the house of Israel," when, where, and upon what authority did they become applicable to us, the nations, today?

When this question is decided, it will be found to rest wholly and entirely upon the authority (?) of traditional assumption of the Dark Ages! Simply a case of the "blind leading the blind." And, those who prefer the traditions of men to the internal evidence of the Word of Truth in its pristine purity, will, of course, regard this testimony with indifference and a sneer. Yet those who are "truly His disciples," and reverence the testimony borne by His Word, will "abide in it," recognizing and strictly observing this DIVINE LINE OF DEMARCATION.


Keeping the thought in mind--the addressees of the books-- read Acts, and you will find that the Twelve never went outside the land of Palestine and ministered only to Jews and "proselytes." And, with the great persecution of the church in Jerusalem, the disciples were "dispersed among the districts of Judea and Samaria, save the apostles" (Acts 8:1), and "passed through as far as Phoenicia and Cyprus and Antioch, speaking the word to no one except to Jews only" (Acts 11:19). Now in Christ's resurrection ministry, He commissioned the apostles, "But you shall be obtaining power at the coming of the holy spirit upon you, and you shall be My witnesses in Jerusalem, as well as in entire Judea and Samaria, and to the limits of the land" (Acts 1:8). Now to the careful student of the Scriptures, it will be found that the Twelve confined their ministry to these three spheres--Jerusalem, entire Judea and Samaria and to the limits of the land. Beyond this they did not go. Paul was called while outside the land of Palestine and commissioned for the regions beyond.

In the first part of the book of Acts, Peter is the prominent one, but is replaced by Paul in the latter portion. The first seven chapters deal with the ministry of the Twelve in Jerusalem, the eighth and ninth, entire Judea and Samaria, and the tenth, eleventh, and twelfth with the proselytes at the limits of the land. Their testimony was rejected in each. The balance of the book leads outside the land and is concerned with the ministry of Paul.


The thirteenth chapter records the account of Paul's separation "for the work to which he was called," ("dispensing God's evangel...concerning His Son...Jesus Christ, our Lord, through Whom he obtained grace and apostleship for faith obedience among all the nations for His name's sake," (Rom.1:1-6) and his ministry in the island of Cyprus. At Paphos, a false prophet, a Jew by the name of Bar-Jesus, is blinded because he seeks to pervert the proconsul, Sergius Paul, a gentile, from the faith. The proconsul believes, being the first individual from among the nations to hear and accept the evangel without first becoming a proselyte to Judaism.

From this time on, there grows a widening rift between the ministry of the Twelve and that of Paul, until the closing chapter, where we find Paul in Rome. Israel rejects his testimony concerning the kingdom and he quotes Isaiah's words, as did our Lord when they rejected His testimony (Matt.13:14,15), pronouncing blindness upon them until "the full measure of the gentiles be come in" (Rom.11:25).


It is then Paul writes his perfection epistles--Ephesians, Colossians, and Philippians--and first reveals the present "secret administration (dispensation) which has been concealed from the eons in God" (Eph.3:9), when, "in spirit the nations become joint enjoyers of an allotment, and a joint body and joint partakers of the promise in Christ Jesus, through the evangel of which Paul became the dispenser" (Eph.3:6,7), with a heavenly allotment "among the celestials in Christ Jesus" (Eph.2: 4-7). Therefore, for us, the nations, to get the truth God intended for us concerning the transcendent grace which is ours in Christ Jesus, and which He will "display during the oncoming eons" (Eph.2:6-8), we must go to the writings of Paul, the one chosen, called, separated and commissioned as "a herald and an apostle and a teacher of the nations in knowledge and truth" (Rom.15:15,16; 1 Tim.2:6,7; 2 Tim.1:11), and to whom, alone, the revelation was made known (Eph.3:1-4).

But let us omit, for the present Paul's writings in the parenthesis, as shown on the chart, and continue our study of God's message to Israel in the Circumcision writings.


After Acts the next book, in order, of the Circumcision writings, is Hebrews. The name and character of the book show beyond the question of a doubt that it was written to Israel. It speaks of "the fathers" (Heb.1:1)--and they belong to the Israelites alone--"covenants," and "priesthood," "kingdom," "etc.," which unmistakably label it for the people Israel, for the "covenants," "kingdom," and "priesthood...in both type and antitype belong to Israel and no one else, if we honor God's word above the traditions of Christendom. The "new" or "better covenant" is confirmed in chapter 8:6-12, which is for the "house of Israel and the house of Judah." How a gentile can push in here and appropriate these teachings to himself, without divine warrant or authorization, requires more unmitigated presumption than we desire to possess.


Next we turn to the book of James, and we are by no means left in doubt as to whom it is written, for the very first verse contains the address, viz., "To the twelve tribes in the dispersion" (James 1:1). With this plain address at the beginning of the epistle, it seems difficult to imagine how a gentile, who merely reads it, to say nothing of studying it, could pilfer its passages for himself; especially when he must do so at a loss. The question we might ask ourselves, is: Do we believe that James knew to whom he was writing when he addressed his letter to "the twelve tribes in the dispersion," or do we presume to know better than he, and distort it into covering gentiles for whose direction it was never intended?


Now consider Peter's epistles, and they will be found to contain the address "To the chosen expatriates of the dispersion." And for further evidence as to whom Peter writes, Paul tells us in Galatians, that "Peter was entrusted with the gospel of the Circumcision," and that God was "operating in Peter for the apostleship of the Circumcision" (Gal.2:7-9). All who reverence God's word above tradition, will accept this as sufficient evidence that Peter's writings are confined to the CIRCUMCISION.


We continue our study with John and Jude, wherein we find sufficient internal evidence to convince those who give them careful consideration, that they are limited to the Circumcision, also. In fact, the "Nations" or "gentiles" are mentioned only three times in the Circumcision epistles (1 Peter 2:12; 4:3; 3 John 7) and these in a negative way! Peter speaks of those to whom he writes as being "among the nations" John deepens the distinction by declaring they are "getting nothing from the nations." All this evidence is enough to confirm the fact that these letters are not intended for gentiles, and if we have any conscience as to the "approval of our workmanship before God," we will quit pilfering from their writings for gentiles, and CORRECTLY PARTITION them to whom they were intended--the Circumcision--Israel.


We consummate our study with "The Unveiling of Jesus Christ" or Revelation," which is the last of the Circumcision writings. And, it is abundant with proof, to the discriminating reader, that it was written to the Circumcision. Everything is Jewish from the beginning to the end, with the nations subject to them. They are a "kingdom of priest" (Rev.1:5-6). The "ark of God's covenant" (Rev.11:19), which belongs exclusively to Israel is in view. And, the "holy city" is inscribed with the names of "the twelve tribes of the sons of Israel," and the "wall of the city has twelve foundations and on them the names of the twelve apostles of the Lambkin" (Rev.21:12,13). Now let us take note of the fact that when "nations" are spoken of in connection with this city, they are always outside, and not in the city (Rev.21: 24-26). There is not so much as a hint, in all the word of God, that the nations will have any part in the Holy City, New Jerusalem. Further proof on this, that we, "the church which is the body of Christ," have no part in this City, is the fact that the foundations of the city are inscribed with only the names of the "twelve apostles of the Lambkin." How shall we account for the omission of the other apostles from this honor? Paul and Timothy and Silas (1 Thess.1:1; 2:6) were regarded as apostles. Why are they left out? And above all, any foundation which is supposed to support the church, must include the apostle Paul, through whom the "revelation" and all the truth concerning "the joint body- church" was made known (Eph.3:12). The absence of Paul's name (for he was not one of the "Twelve," Acts 2:14; 6:2, Paul having not been converted at this time) is proof positive that those to whom he ministered have no part nor lot in the "Holy City." It will contain "saved Israel," "the bride of the Lambkin." Our allotment, "the church which is the body of Christ," is "among the celestials" in heaven (Eph.2:4-7; 3:1-10).

So leaving all this (the Circumcision writings) for whom it is intended--Israel--let us turn to Paul's writings and taste of the transcendent grace which comes to those outside the covenants --to whom no promises were made--"having no hope, and without God in the world."


Roughly speaking, Paul wrote nine epistles to seven churches and four letters to private persons. And, as may be found in the introduction of his epistles, they are practically all addressed to the Uncircumcision the gentiles, for whom he was chosen, called, separated and commissioned as a herald, apostle and teacher. In his writings, we, the nations, who constitute the "body-church," receive, a "hope of glory" superexceeding the expectation of the people Israel. On earth we have no rights--they belong to Israel to whom they were covenanted. But in the heavens we attain a transcendental station reserved by grace for those alone who have no deserts, "having no expectation, and without God in the world." From this exalted pinnacle of bliss, we can look down upon the blessings of the Circumcision and see each one transmuted into celestial splendor for our sakes.


Does not Israel possess the covenant promises for the earth?

"Our citizenship belongs to the heavens, out of which we are awaiting a Saviour, also, the Lord, Jesus Christ, Who will transfigure the body of our humiliation, to conform it to His body glorious" (Phil.3:20,21).

* * * * * * *

Is not "saved Israel" "the bride of the Lambkin?"

We are "the body of Christ" (Col.1:18), a far more intimate and vital relationship.

* * * * * * *

Are they "pardoned" or "forgiven?"

We are "justified" or "vindicated."

* * * * * * *

Are they "born again," "regenerated?"

We are a "new creation" in Christ, the "primitive passed by."

* * * * * * *

Have they access into the temple courts?

We have access with confidence to the Father Himself through Jesus Christ's faith (Eph.3:11,12), without the intervention of a priest.

* * * * * * *

Are their "names written in the Lambkin's scroll of life?"

"Christ is our life," and "we are hid together with Christ in God" (Col.3:3,4), a more vital and secure state.

* * * * * * *

Will Christ bring salvation to all those in Israel "who are awaiting (looking for) Him" (Heb.9:28)?

"Christ dies for us that, whether we are watching or drowsing, we should live at the same time together with Him" (1 Thess.5:9,10)!

* * * * * * *

Will Israel have an allotment in the earth as a "kingdom of priests," "ruling the nations?"

We, the body-church, have our "allotment among the celestials, in Christ Jesus" (Eph.2:4-6), ruling the angels and archangels of the empyrean (1 Cor.6:3).

* * * * * * *

Does Israel look for Christ to come and reign over the entire earth?

We, the body-church, will sit with Him on the throne of the universe "up above every sovereignty and authority and power and dominion and every name that is named, not only in this eon, but in that which is future, also:" (Eph.1:20-22).

* * * * * * *

Will Israel be the "royal priesthood" to "fill the earth with the knowledge of the glory of the Lord?"

We, the body-church, will "make known to the sovereignties and authorities among the celestials the multifarious wisdom of God, in accord with the purpose of the eons which He makes in Christ Jesus, our Lord" (Eph.3:10-12).

* * * * * * *

Will Israel be given "the kingdom and dominion and the greatness of the kingdoms under the whole heavens" (Dan.7:27)?

We, the body-church, will be used "in the oncoming eons to display the transcendent riches of His grace in His kindness to us in Christ Jesus" (Eph.2:7)--"the complement which is completing the entire universe" (Eph.1:23).


"In the beginning God created the heavens and the earth" (Gen.1:1). And, excepting Paul's epistles, the entire scope of the Scriptures is concerned with God's counsels regarding the earth, and more especially the channel through which He will consummate those counsels--the nation of Israel.

Paul's writings deal with the heavens, and more particularly with the channel through which God proposes to bring blessings of the celestial realms, the entire universe--"the church which is the "body of Christ." This will enable us to apprehend what Paul had in mind when he said: "The glory of the celestial is one, but the glory of the terrestrial is another" (1 Cor.15:40). Israel will have great glory in the earth, in "the oncoming eons," yet ours, among the celestials, will be of superexceeding transcendence.

Paul's revelations surpass that of all the apostles and prophets in both time and space, in that it was given to him to make known "secrets hid from the eons in God." He was permitted to understand and propound "the purpose of God which He made in Christ Jesus" preceding the eons, and which will not be accomplished until they have run their course. It was granted unto him to "fill out" or "complete the word of God," and his writings carry us into a transcendently transcendent grace and blessing of which Israel never dreamed. So let us not be guilty of pulling them down on the level with those of the Circumcision, but with thankful hearts accept the fortunate portion which is ours, and ever seek to keep it separated from Israel's expectation.


The evidence of this cursory glance is sufficient to show that the Great Author, "in Whom all the treasures of wisdom and knowledge are concealed," has a purpose and plan so vast as to embrace the entire universe, yet He makes a clear distinction between the two spheres of operation--"the heavens" and "the earth." The DIVINE LINE OF DEMARCATION separates "the body-church and the heavens" from "Israel and the earth." Eliminate Paul's epistles and we have a complete revelation concerning God's plan for the redemption of the earth, and the channel through which He has chosen to operate--the nation of Israel. In Paul's epistles, the sphere of blessing is transferred to the heavens (Eph.1:3), and the channel through which He has chosen to operate, is--"the church which is the body of Christ."

Further study will reveal to the discerning student, many notable differences between Paul's writings and those of the Circumcision, of which we have only given an outline. And the greatest profit will come to us, when we fully appreciate the fact that Paul's epistles are for the present, and that all the rest of Scripture finds its interpretation and application before and after the present secret administration or dispensation of grace. Paul alone gives the truth for "the church which is the body of Christ." It is found nowhere outside of his writings. All the other parts of Divine revelation concern Israel and the nations in subjection to them. All Scripture is profitable as a revelation of God's ways, but it must not be applied outside its proper place.

The system of doctrine developed in Paul's writings is complete in itself, and is so unique that it refuses to be mixed with the Circumcision teachings without confusion and loss. This explains why Paul seems to repeat on a higher plane many exhortations of Peter. Two examples will suffice to show this contrast.

PETER: "Wherefore, girding up the loins of your comprehension, being sober, expect perfectly the grace which is being brought to you in the unveiling of Jesus Christ" (1 Peter 1:13).

PAUL: "Being, then, justified by faith, we may be having peace with God, through our Lord, Jesus Christ, through Whom we have had the access, also, in faith, into this grace in which we stand, and we may be glorying in expectation of the glory of God" (Rom.5:1,2). Here we see that grace is a future expectation for those to whom Peter writes, while those to whom Paul writes, are already standing in grace, a present possession!

PETER: "Tossing your entire worry on Him, seeing that He is caring concerning you" (1 Peter 5:7).

PAUL: "Let nothing be worrying you, but in every prayer and petition let your requests be made known to God with thanksgiving, and the peace of God, being superior to every mental state, shall garrison your hearts and your apprehension in Christ Jesus" (Phil.4:6,7).

Worry kills more people than war. But, if we allow nothing to worry us, how can we toss our worries on Him? This is simply another contrast in the ministries of Peter and Paul. In Paul, we are led into a peace of God that transcends knowledge where we acquiesce in the will of "Him Who is able to do exceedingly above all that we are requesting or apprehending, according to the power which is operating in us" (Eph.3:20).

From this we can see how the "new wine" could not be put in the "old wine skins," therefore, do not "rob Peter to pay Paul;" he does not need it!

Once more, let me repeat, that all Scripture is "for our learning" but not all Scripture was written to or about us. Paul's epistles present the truth for the present, and concern the church which is the body of Christ, with a heavenly destiny. All outside of his writings has no place nor application for the present; it is for the future, after the "body-church" is completed and called to be with the Lord.

May we be led to recognize and strictly observe the DIVINE LINE OF DEMARCATION pointed out in this little message, leaving the Circumcision Writings (as shown on the chart), for whom they were intended--Israel--and turn with thankful hearts to the transcendent revelations of Paul's writings and bask in "His grace glorious which graces us in the Beloved."

"Endeavor to present yourself to God, qualified, an unashamed worker, correctly partitioning the word of truth".

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