Did the Body of Christ Begin at Pentecost?

Many Christians assume the Body of Christ began on the day of Pentecost. Without ever stopping to prove why (I Thessalonians 5:21), they then move ahead to establish their doctrines concerning this dispensation with this as the key. Have you ever considered what actually took place on Pentecost? What follows is a list of fourteen reasons why the church could not have begun at Pentecost.

1. There was already a church in existence on the day of Pentecost (Acts 2:41, 47). This church was not the church which is His Body (Ephesians 1:22-23), because this was hidden until it was revealed to Paul (Ephesians 3). This church, to which the believers of Pentecost were added, was the kingdom church and was based on the confession of Peter that Jesus was the Christ (or Messiah). Peter was then given the keys to this kingdom church and the power to “bind” and “loose” (Matthew 16:15-20; c.f. John 20:23).

2. Peter preached the “Last Days” of Israel on Pentecost and not the first days of the church which is His Body (Acts 2:16-17).

3. There is no indication in Acts 2, or anywhere in Scripture, that the Body of Christ is being formed on Pentecost.

4. Pentecost was a Jewish feast day given in the Law of Moses (Leviticus 23; Deuteronomy 16). In the dispensation of the Grace of God there is no observance of days, and they are spoken of as “weak and beggarly elements” and “bondage” (Galatians 4:9-11). It is inconceivable that the Lord would begin the church which is the Body of Christ on a feast day – a feast day which He had for another economy.

5. There was no casting off of the nation Israel on the day of Pentecost, as was necessary for the establishing of the Body of Christ (Romans 11:11-15, 32). On the contrary, the first real offer of the kingdom was made by Peter on Pentecost. The kingdom was not offered during the Gospels; it was only said to be “at hand.” It actually was impossible for it to have been offered until after the New Testament was established by the death of Christ (Luke 17:24-25; 24:26). Christ must first have suffered and then have entered into His glory (I Peter 1:11).

6. The Body of Christ is a joint body of Jews and Gentiles. Peter only addressed Jews at Pentecost. Notice the words, “Ye men of Judea,” “Ye men of Israel,” “Ye,” “You,” “Your,” “Men and Brethren,” and the “House of Israel” throughout the passage (Acts 2).

7. Part of the Pentecostal celebration was the two wave loaves of Leviticus 23. This is used as a type of the “Jews and Gentiles” by many dispensationalists, but this cannot match the clear teaching of I Corinthians 10:17, which shows that the body of Christ is one bread.

8. Part of the message that Peter preached on Pentecost involved water baptism as a requirement for salvation (Acts 2:38). Water baptism has no part in the gospel message committed to Paul for the Body of Christ (I Corinthians 1:17; Ephesians 4:5).

9. On the day of Pentecost the promise of the Father was fulfilled to Israel. This was a spiritual baptism where Christ was the baptizer, and Israel was the baptized (Matthew 3:11-12; Acts 1:5). This spiritual baptism is quite different from the baptism of this dispensation, where the believer is actually baptized into Christ. The student of the Bible should learn to make a difference where God makes a difference. There are two different spiritual baptisms: one is to the kingdom church, the other is to the church which is His Body. One is associated with signs and wonders, and the other is not (I Corinthians 12:13; Romans 6:3-4).

10. Pentecost was a fulfillment of prophecy (Acts 2:16, 33) and thus had been “spoken since the world began” (Acts 3:24), whereas the body of Christ was a mystery which had been “kept secret since the world began” (Colossians 1:24-26).

11. If there was any dispensational change, the Apostles were completely unaware of it, for they continued at the Temple (Acts 2:46; 3:1, 3, 8, 11; 5:20-21, 25, 42).

12. The Twelve and the kingdom church at Jerusalem also continued, throughout the book of Acts, to observe the Law (Acts 21:20-25; 22:12).

13. The kingdom church, in accordance with the kingdom teachings of Christ, sold their possessions and established a common treasury (Acts 2:44-45; 3:6; 4:32-35).

14. Peter, in his message on the day of Pentecost, did not preach the Gospel of the Grace of God, which is the clear and distinctive message of Paul given to him by revelation.

Some would argue at this point that God started the Body of Christ here, despite the accounts given in Acts 2, and that Peter was simply ignorant of it being formed. This is hard to believe since Peter had his understanding opened (Luke 24:45), the indwelling of the Spirit (John 20:22), the Baptism of the Holy Spirit (Acts 1:5), and the filling with the Holy Spirit (Acts 2:4).

No, Peter was not ignorant – he was completely aware of the program which Christ was carrying out at Pentecost and was right on target.

Clyde L. Pilkington, Jr.
Bible Student’s Notebook
© 1989, 2010

Paul Was Not One of the Twelve Apostles

Paul was not one of the twelve Apostles. Paul had a unique, special Apostleship from the Lord Jesus Christ.

Paul Was Not Chosen During Christ’s Earthly Ministry.

The twelve Apostles were chosen in Matthew chapter ten.

Now the names of the twelve apostles are these; the first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus; Simon the Canaanite, and Judas Iscariot, who also betrayed him. These twelve Jesus sent forth … (Matthew 10:2-5).

Paul Was Not Chosen as Judas’s Replacement.

God chose Matthias as the replacement for Judas.

And they prayed, and said, ‘You, Lord, Who knows the hearts of all men, show whether of these two You have chosen, that he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place.’ And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles (Acts 1:24-26).

Paul Did Not Meet the Requirements to be One of the Twelve.

There were very specific and detailed requirements for being one of the twelve. Paul did not meet these requirements.

Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of His resurrection (Acts 1:21-22).

He would have had to have been in the company of the twelve all the time that the Lord was among them, from the “beginning … until the same day” of Christ’s ascension.

Paul Received and Preached a Different Gospel than that of the Twelve Apostles.

… The gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter (Galatians 2:7).

Paul Did Not Receive His Gospel Revelation from the Twelve Apostles.

But I certify you, brothers, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ (Galatians 1:11, 12).

Paul calls this gospel that he received by the revelation of Jesus Christ, “my gospel.”

In the day when God shall judge the secrets of men by Jesus Christ according to my gospel (Romans 2:16).

Now to Him Who is of power to establish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began … (Romans16:25-26).

Paul Had a Distinct Apostleship from the Twelve Apostles.

Peter and the Twelve were Apostles to the Circumcision –the Jews – while Paul was the Apostle to the Gentiles – to the Nations (Paul was God’s international apostle).

… He Who wrought effectually in Peter to the Apostleship of the Circumcision, the same was mighty in me toward the Gentiles … (Galatians 2:8).

For I speak to you Gentiles, inasmuch as I am the Apostle of the Gentiles, I magnify my office (Romans 11:13).

Clyde L. Pilkington, Jr.
Bible Student’s Notebook
© 2007

The Day of Pentecost

Over the past century a great deal of emphasis has been placed upon the Hebrew holy Day of Pentecost. Many have established their doctrinal systems around their understanding of this Jewish event. Some believe it to be the “birthday of the church,” while others even hold it to be the “standard” for church practice and experience.

Without ever fully examining the meaning and placement of the Feast of Pentecost from the Scriptures themselves, they proceed to arrange their doctrine and practice firmly upon this event. To them the Day of Pentecost is the pattern of God’s will and plan for our day.

Yet have they ever considered what actually took place on that specific Day of Pentecost some two millennia ago? We will briefly consider two important points concerning the Day of Pentecost.

THE DAY OF PENTECOST WAS A PART OF THE LAW OF MOSES

The Day of Pentecost was a Jewish Feast Day required under the Mosaic Law.

This feast is also known as the “feast of weeks” (Deuteronomy 16:10) and “feast of harvest” (Exodus 23:16). The word Pentecost actually means “fiftieth”[1] because it was observed fifty days after the Feast of First Fruits. This was one of the seven great annual feasts of the Lord, and the second of three feasts that required all males to be present “before the Lord” (Exodus 23:14-17).

Pentecost brought to a close the grain season. The cereal harvest began with barley at Passover and ended with wheat at Day of Pentecost (Exodus 34:22 – at Passover they waved the sheaf; at Tabernacles they mark the end of the fruit season).

In the Dispensation of the Grace of God there is no observance of Holy Days.

During God’s current dealings with mankind there are no special days. The Jewish days (feasts included) are spoken of as “weak and beggarly elements” and “bondage” by our apostle (Galatians 4:9-11).

THE DAY OF PENTECOST WAS A PART OF PROPHECY

The Day of Pentecost was a part of the prophetic program dealing with Israel.

The events surrounding Israel’s holy Day of Pentecost reveal that it was a day of prophetic significance.

Peter spoke to his Jewish audience on the Day of Pentecost telling them of its prophetic nature:

But this is that which was spoken by the prophet Joel (Acts 2:16).

Peter goes on to quote the prophecy of Joel:

“And it shall come to pass in the last days,” says God, “I will pour out of My Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on My servants and on My handmaidens I will pour out in those days of My Spirit; and they shall prophesy” (Acts 2:16-18).

Paul, the apostle, quoting Isaiah 28:11-12, also clearly reveals to us that the tongues (languages) present on the Day of Pentecost were a part of Israel’s prophetic program:

In the law it is written, “’With men of other tongues and other lips will I speak unto this people;[2] and yet for all that will they not hear Me,’ says the Lord” (I Corinthians 14:21).

What was the purpose of the prophesied tongues on the Day of Pentecost?

The Tongues on the Day of Pentecost were for a sign to Israel.

Wherefore tongues are for a sign … (I Corinthians 14:22).

Signs were a divine requirement under God’s relationship with Israel.

For the Jews require a sign (I Corinthians 1:22).

By God’s design, Israel was His sign nation; signs were their birthright when He brought them out of Egypt.

And it shall come to pass, if they will not believe you, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign (Exodus 4:8).

Thus, signs belonged to Israel.

We see not our signs (Psalm 74:9).

Thus, signs belonged in Israel.

Behold, I and the children whom the LORD has given Me are for signs and for wonders in Israel from the LORD of hosts (Isaiah 8:18).

Tongues were a sign to unbelieving Israel.

Wherefore tongues are for a sign, not to them who believe, but to them who believe not (I Corinthians 14:22).

Tongues were also the sign of Israel’s fall. In I Corinthians 14:20-22 Paul explains the purpose of tongues, quoting Isaiah 28:11-13:

For with … another tongue will He speak to this people … that they might go, and fall backward, and be broken, and snared, and taken.

The Scripture teaches us that the Day of Pentecost was a part of the Jewish economy, anchored in the Law of Moses, and fulfilled according to God’s prophetic plan with the nation Israel. It belonged to a Hebrew dispensation, and with the Circumcision’s Twelve Apostles.

The pattern of God’s will and plan for our day is the “dispensation of the grace of God (Ephesians 3:2). We do not look back to Israel’s law or prophecy, but to God’s current administration of grace and the mystery revealed to us by Paul, the apostle of the uncircumcision.

Clyde L. Pilkington, Jr.
Bible Student’s Notebook
© 2008, 2010

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[1] Strong’s Greek Lexicon #4005, “fifty days” (Leviticus 23:16).
[2] “this people” throughout the Scriptures is a reference to Israel.

Paul’s Grave Apostleship

There is a seriousness about the nature of Paul’s Apostleship. It is essential for the believer to recognize and follow the divinely established doctrine delivered by Paul.

Its Biblical Importance

The importance of the apostleship of Paul cannot be overstressed; it was the Lord Jesus Christ Who sent him. That makes it a serious matter.

Verily, verily, I say unto you, He who receives whomsoever I send receives Me; and he who receives Me receives Him Who sent Me (John 13:20).

Paul’s message is final and complete.

But though we, or an angel from heaven, preaches any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preaches any other gospel unto you than that you have received, let him be accursed (Galatians 1:8-9).

Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfill [fill-full, i.e., complete] the Word of God (Colossians 1:25).

Paul’s Gospel is the standard of divine judgment.

In the day when God shall judge the secrets of men by Jesus Christ according to my gospel (Romans 2:16).

Its Historical Importance

To disregard the importance of Paul’s apostleship is to bring about disaster. Those in the “Asia” of biblical times turned away from Paul (II Timothy 1:15) and were themselves turned unto fables (c.f. II Timothy 4:4). Even after over nineteen centuries the people occupying this area are still in spiritual darkness. To this great danger Peter attested.

And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him has written unto you; as also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other Scriptures, unto their own destruction (II Peter 3:15-16).

Its Present Importance

The answer to the current ills and “isms” of the church are to be found in Pauline truth. Paul says to us,

Be followers of me, even as I also am of Christ (I Corinthians 11:1).

Christ is our goal; Paul is our guide.

The only hope of Christianity is in the rehabilitating of Pauline theology. It is back, back, back to an incarnate Christ and the atoning blood, or it is on, on, on to atheism and despair. – Francis L. Patton (1843-1932), president of Princeton University, 1888–1902.

Clyde L. Pilkington, Jr.
Bible Student’s Notebook
© 2009 Bible Student’s Press

Paul’s Grace Apostleship

Not only was Paul not one of “the Twelve” Apostles, he also was given a new message, about a new dispensation, with a new commission, resulting in the forming and building of a new people.

Paul Ministered a New Message

Paul did not preach what “the twelve” taught – he preached the gospel of the grace of God.

There are many gospels in the Bible. Paul was chosen to testify of “the gospel of the grace of God.”

… The ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God (Acts 20:24).

This gospel did not come to Paul from other; it was a divine revelation.

… I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ (Galatians 1:11-12).

So much was this a new message that Paul had to make a trip to Jerusalem to tell them of this heavenly revelation.

… I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles … for they who seemed to be somewhat in conference added nothing to me: but contrariwise, when they saw that the Gospel of the Uncircumcision was committed unto me, as the Gospel of the Circumcision was unto Peter (Galatians 2:2-7).

Notice that Paul called this new gospel “the Gospel of the Uncircumcision.” He also called it distinctly his gospel – i.e., “my gospel.”

In the day when God shall judge the secrets of men by Jesus Christ according to my gospel (Romans 2:16).

Now to him that is of power to establish you according to my gospel (Romans 16:25).

Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel (II Timothy 2:8).

This new message “was kept secret since the world began.”

Now to him that is of power to establish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began (Romans 16:25).

Paul Ministered in a New Dispensation

Paul’s good news was a part of a revelation of a whole new divine administration with mankind – the unreserved dispensing of God’s grace.

If you have heard of the dispensation of the grace of God which is given me to you (Ephesians 3:2).

Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfill the Word of God; even the mystery which has been hidden from ages and from generations, but now is made manifest to His saints: to whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory (Colossians 1:25-27).

Paul Ministered with a New Commission

Paul did not labor under Israel’s so-called “Great Commission.” The commission of Paul’s Gospel was grandly different.

For Christ sent me not to baptize, but to preach the gospel … (I Corinthians 1:17).

And all things are of God, Who has reconciled us to Himself by Jesus Christ, and has given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them; and has committed unto us the Word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be reconciled to God. For He has made Him to be sin for us, Who knew no sin; that we might be made the righteousness of God in Him (II Corinthians 5:18-21).

Paul Ministered to a New People

Unlike “the Twelve” who ministered to Israel; Paul ministered to the newly formed Body of Christ, the heavenly creation. All earthly, fleshly distinction was now gone.

Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we Him no more. Therefore if any man is in Christ, he is a new creature: old things are passed away; behold, all things are become new (II Corinthians 5:16-17).

For by one Spirit are we all baptized into one Body, whether we are Jews or Gentiles, whether we are bond or free … Now you are the Body of Christ, and members in particular” (I Corinthians 12:13, 27).

Clyde L. Pilkington, Jr.
Bible Student’s Notebook
© 2009 Bible Student’s Press

Paul’s Gentile Apostleship

Paul was not one of “the Twelve” because he was not an apostle to the Jews. He was called to be the Apostle to the Gentiles.

Paul Was a Distinct Apostle

Paul’s apostleship was distinct from that of “the Twelve.”

For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles … (Romans 11:13).

Nevertheless, brothers, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God, that I should be the minister of Jesus Christ to the Gentiles … (Romans 15:15-16).

For He Who wrought effectually in Peter to the Apostleship of the Circumcision, the same was mighty in me toward the Gentiles (Galatians 2:8).

Twelve apostles for the twelve tribes; one Apostle for the one Body.

Paul Was a Global Apostle

To make all men see what is the fellowship of the mystery, which from the beginning of the world had been hid in God, who created all things by Jesus Christ (Ephesians 3:9).

Paul’s apostleship was not limited to the Jews or the nation of Israel. He was the Apostle to the nations, making him the world-wide Apostle.

Clyde L. Pilkington, Jr.
Bible Student’s Notebook
© 2009 Bible Student’s Press

Paul’s Genuine Apostleship

Although Paul was not a part of the Twelve Apostles, he was nonetheless a genuine apostle.

Paul Was a Divine Apostle

Paul, an Apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, Who raised Him from the dead;) (Galatians 1:1).

Paul Was a Heavenly Apostle

And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: And he fell to the earth, and heard a voice saying unto him, “Saul, Saul, why do you persecute Me?” And he said, “Who are You, Lord?” And the Lord said, “I am Jesus Whom you are persecuting: it is hard for you to kick against the pricks.” (Acts 9:3-5).

At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me. And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, “Saul, Saul, why do you persecute Me? it is hard for you to kick against the pricks.” And I said, “Who are You, Lord?” And He said, “I am Jesus Whom you are persecuting. But rise, and stand upon your feet: for I have appeared unto you for this purpose, to make you a minister and a witness both of these things which you have seen, and of those things in the which I will appear unto you; delivering you from the people, and from the Gentiles, unto whom now I send you …” Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision (Acts 26:13-17, 19).

Paul was the spokesman for the RISEN, ascended, EXALTED CHRIST.

If any man thinks himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord (I Corinthians 14:37).

Paul calls his writings,

… Wholesome words, even the words of our Lord Jesus Christ … (I Timothy 6:3).

Clyde L. Pilkington, Jr.
Bible Student’s Notebook
© 2009 Bible Student’s Press

Paul Was Not One of the Twelve Apostles

Paul was not one of the twelve Apostles. Paul had a unique, special Apostleship of the Lord Jesus Christ.

Paul Was Not Chosen During Christ’s Earthly Ministry

The twelve Apostles were chosen in Matthew chapter ten.

Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus; Simon the Canaanite, and Judas Iscariot, who also betrayed Him. These twelve Jesus sent forth … (Matthew 10:2-5).

Paul Was Not Chosen as Judas’s Replacement

God chose Matthias as the replacement for Judas.

And they prayed, and said, “You, Lord, Who knows the hearts of all men, show whether of these two You have chosen, that he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place.” And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles (Acts 1:24-26).

Paul Did Not Meet the Requirements to be One of the Twelve

There were very specific and detailed requirements for being one of the twelve. Paul did not meet these requirements.

Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, unto that same day that He was taken up from us, must one be ordained to be a witness with us of His resurrection (Acts 1:21-22).

He would have had to have been in the company of the twelve all the time that the Lord was among them, from the beginning until the same day of Christ’s ascension.

Paul Received and Preached a Different Gospel than that of the Twelve Apostles

… The gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter (Galatians 2:7).

Paul Did Not Receive His Gospel Revelation from the Twelve Apostles

But I certify you, brothers, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ (Galatians 1:11-12).

Paul calls this gospel that he received by revelation of Jesus Christ, “my gospel.”

In the day when God shall judge the secrets of men by Jesus Christ according to my gospel (Romans 2:16).

Now to Him that is of power to establish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by the Scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith (Romans 16:25-26).

Paul Had a Distinct Apostleship from the Twelve Apostles

Peter and the Twelve were Apostles to the Circumcision – to the Jews, while Paul was the Apostle to the Gentiles – to the Nations (Paul was God’s international apostle).

… He that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles … (Galatians 2:8).

For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify my office” (Romans 11:13).

Clyde L. Pilkington, Jr.
Bible Student’s Notebook
© 2009 Bible Student’s Press

The Gospel of John

Some believers, who understand the special message which was committed to Paul, question where the Gospel of John fits into the dispensational layout. Is this Gospel a “Gentile” gospel written to the Body of Christ or is it distinctly Jewish as are the synoptic Gospels?

The Subject of the Gospel of John

The subject of the Gospel of John is the earthly ministry of our Lord Jesus Christ. Paul gives us vital information concerning this short portion of His history:

Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers (Romans 15:8).

The Gospel of John records this ministry of Jesus Christ. It is a ministry which was limited to the nation of Israel (Matthew 10:5-6; 15:24; John 4:22).

The Purpose of the Gospel of John

The purpose of this Gospel is clearly shown:

And many other signs truly did Jesus in the presence of His disciples, which are not written in this book: But these are written, that you might believe that Jesus is the Christ, the Son of God; and that believing you might have life through His name (John 20:30-31).

The stated purpose was to present Jesus as the Messiah (or Christ). This was accomplished through the recording of signs. Signs are Israel’s birthright (Exodus 4:8). They belong to her: “We see not our signs …” (Psalm 74:9); “For the Jews require a sign …” (I Corinthians 1:22).

Paul’s ministry to the Body of Christ was not one of signs (II Corinthians 4:18). Paul in his epistles focuses his presentation of the Lord Jesus Christ, not on the fact that He was Israel’s Messiah, but rather that He is the Head of the Body (Colossians 1:18).

The Content of the Gospel of John

The content (i.e., doctrine, or teachings) of the Gospel of John is identical to the recorded Gospels of Matthew, Mark and Luke. It is distinctly Jewish. This runs contrary to what many believe and teach; that John’s is somehow a Gentile Gospel. The Gospel often recognized as “most Jewish” is Matthew where we find Christ presented as King, but compare the following list of words and the number of times which they are used in each Gospel:

Word              Matthew             John

Jew                              0                             2
Jews                            5                           64
Jews’                           0                             4
Jewry                         0                              1
Circumcise               0                              1
Circumcision           0                              2
Messiah                      0                              2
King                             9                            15

The Gospel of John is distinctly Jewish in its subject, purpose and content. As the Scofield Reference Bible (page 1252) so aptly puts it:

In his (Paul’s) writings alone we find the doctrine, position, walk, and destiny of the church.

Clyde L. Pilkington, Jr.
Bible Student’s Notebook
©1989, 2009 Bible Student’s Press

Holy Days and the Dispensation of Grace

During the age of grace (Ephesians 3:2; Colossians 1:25) the law, as a rule of conduct, is not once applied to the believer. We find the Sabbath mentioned nine times in the book of Acts – a transitional book – in reference to the Twelve Apostles in Israel’s Kingdom Church, and without mention of the “revelation of the mystery” which was given to Paul. During this unique period Paul himself took advantage of the Sabbath to share the gospel (I Corinthians 9:20); but when you get to the Pauline Epistles, which constitute the body of truth for this age (Romans 2:16), there are only two references to the observance of days. Read these passages carefully:

Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: which are a shadow of things to come; nut the body is of Christ (Colossians 2:16-17).

… How turn you again to the weak and beggarly elements, whereunto you desire again to be in bondage? You observe days, and months, and times, and years (Galatians 4:9-10).

In these two passages we learn that all holy days were simply a “shadow of things to come,” and that Paul even refers to them as “weak and beggarly elements.”

However, the Sabbaths will one day be reestablished to the divinely restored nation of Israel (Matthew 24:20; Isaiah 66:23; Exodus 31:16; Hebrews 4). The restoration will come after this age of pure, free, complete and abounding grace.

Sunday

Among the most destructive errors of our day are those that are a result of mixing law and grace. A fine example of such wresting of the Scriptures of which we are to beware (II Peter 3:16-17) is the so-called “Christian Sabbath.”

In this error it is taught that the Old Testament observance of the “seventh-day Sabbath” has somehow been transferred to a “first-day Sabbath.” This is taught and practiced in many denominations with different degrees of “bondage” attached (Galatians 4:9-10). Yet the fact established by the Pauline epistles is that believers in this age have no divinely decreed days of observance – None.

No day is holy in itself – all days are alike. A day or anything else is holy only by divine decree. No such decree appears anywhere in those epistles written by Paul. The Body of Christ has no “signs” or “covenants” and no observances of days. Paul actually feared those who observed days.

You observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labor in vain (Galatians 4:10-11).

Even though Paul encouraged the reception of those members of Christ’s Body who observed days, he said that they observed them as a result of being “weak in the faith,” and that they were not to be received “to doubtful disputations.”

Him that is weak in the faith receive, but not to doubtful disputations (Romans 14:1).

The Lord’s Day

There is also the teaching that Sunday is “the Lord’s Day.” This is clearly the religious “traditions of men” (Mark 7:13; Colossians 2:8). There is absolutely no such teaching found anywhere in the Bible! The Lord’s Day (or Day of the Lord) is actually a prophetic day starting at the end of this age. For further study on the Day of the Lord see Revelation 1:10; Isaiah 2:12; 13:6-18; 34:8; Jeremiah 46:10; Amos 5:18-20; Joel 2; Zechariah 14; Malachi 4:5-6; I Thessalonians 5:2; II Peter 3:10.

The “first-day” is by no means a day to be observed and is not subject to any special rule. This topic is essential in understanding God’s new order for today (i.e., “the dispensation of the grace of God”). We enjoy every day as unto the Lord.

Clyde L. Pilkington, Jr.
Bible Student’s Notebook
© 1989, 2009 Bible Student’s Press