\n

Dear Mike,<\/p>\n

I am searching for the true gospel, and your site has been very helpful. But I am still puzzled over two issues, raised elsewhere:<\/p>\n

\n
• Did Paul supplant the gospel given to the twelve apostles when he preached the ‘mystery’ to the gentiles?<\/li>\n
• Is election equal to sanctification and justification (and constitutes predestination)?<\/li>\n<\/ul>\n

  I would be very grateful if you clear my mind on these issues.<\/p>\n

  Best,<\/p>\n

  P____<\/p><\/blockquote>\n

  Hi P____,<\/p>\n

  Thank you for your questions.<\/p>\n

  I was personally acquainted with Doctor Ernest Martin. It was through Dr. Martin that I first heard of the doctrine of the eventual universal salvation for all in Adam. Dr. Martin told me himself that he had learned of this truth through A. E. Knoch. I fear that A. E. Knoch’s false doctrine of two administrations has affected Dr. Martin’s teachings. Allow me to demonstrate how he contradicts himself as he tries to prove that Paul’s doctrine of the mystery has “supplanted the partial gospel” first given to the apostles: Here is a cut and paste from the web page you sent me:<\/p>\n

  \n

  “Paul told the “Ephesians” (actually, Laodiceans) that a revelation containing this new teaching had just been given to him and he wondered whether they had yet heard it,<\/p>\n

  “For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, If you have heard<\/u> of the dispensation of the grace of God which is given me to you- ward: How that by revelation he made known unto me the mystery<\/u>; ( as I wrote afore<\/u> in few words, Whereby, when you read, you may understand my knowledge in the mystery of Christ) Which in other ages was not made known unto the sons of men, as it is now revealed<\/u> unto his holy apostles and prophets by the Spirit.” Eph 3:1-5”<\/b>\n<\/p>\n

  Though Paul had not met them face- to- face, these people had long been Christians because some of Paul’s professional companions were from their area (Col 4:9, 12). Paul’s querying them IF<\/i> they had yet heard “the Mystery” shows its revelation had come to Paul only recently and he was not sure IF<\/i> his readers yet knew of it. Though they had long ago heard the original Christian message (the partial Gospel), Paul told them that this revelation of “the Mystery” had not been disclosed to previous ages or generations as it was NOW<\/i> made known to him and others (Eph 3:5 above; see also Col 1:26, “but now is made manifest to his saints”<\/b>).<\/p>\n<\/blockquote>\n

  This was written in his last paragraph:<\/p>\n

  \n

  This [ revelation of the mystery, right here in the book of Ephesians] was mature teaching that most of the Christian world had not yet heard.<\/p>\n<\/blockquote>\n

  Yet later, Dr. Martin makes this claim:<\/p>\n

  \n

  Contrast Number Two<\/h4>\n

  2. Earlier Gospel<\/u>.<\/i> In the first Gospel, the tribes of the commonwealth of Israel were the only people on earth who had the covenants of promise and all Gentiles were reckoned as aliens to Israel. All people except Israelites were cut off from the promises of salvation “having no hope and without God in the world”<\/b> (Eph 2:12). To be saved from 30 C. E. to 62\/63 C. E., the Gentiles (though they did not have to be circumcised) were required to accept Christ and be grafted into Israel (Rom 11:11–25). All people had to become “Israelites” by their attachment to Christ who was the perfect Israelite. If people were not reckoned as “Israelites” (or children of Abraham), they could not be saved. But being “in Christ” made them “Israelites” and inheritors of the promises given to Abraham.<\/p>\n

  2. Mystery<\/u>.<\/i> With “the Mystery,” however, being an Israelite ceased to be important. Now both Israelites and Gentiles are joined together to form “one new man”<\/b> [ a new type of human] who is neither Jew, Greek, or whatever (Col 3:10–11) and both together as a new man have become joint heirs, joint bodied, and joint partakers of the promise IN CHRIST (Eph 3:6). But now, being “in Christ”<\/b> does not make one an Israelite or an heir of Abraham. One is now an heir of Christ solely, and will receive all that Christ (as the divine Son of God) is entitled to, and not simply what Abraham is entitled to. Now, all people in Christ have become the “new man” and they now have a heavenly citizenship (not a citizenship in the commonwealth of Israel). Now we are all sitting in Christ on the very throne of God at the Father’s right hand (Eph 2:6; Col 3:1).<\/b>\n<\/p>\n<\/blockquote>\n

  Dr. Martin is, in these two paragraphs, claiming that Col 3:10-11 changes and negates the Truths revealed in Eph 2:11-22. Nothing could be further from the Truth. Here are those scriptures for our consideration:<\/p>\n

  Eph 2:11 Wherefore remember, that ye [ being] in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;
  \nEph 2:12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:
  \nEph 2:13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.
  \nEph 2:14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition [ between us];
  \nEph 2:15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;<\/b>
  \nEph 2:16 And that he might reconcile both unto God in one body<\/u> by the cross, having slain the enmity thereby:<\/b>
  \nEph 2:17 And came and preached peace to you which were afar off, and to them that were nigh.
  \nEph 2:18 For through him we both have access by one Spirit unto the Father.
  \nEph 2:19 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;
  \nEph 2:20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone;
  \nEph 2:21 In whom all the building fitly framed together groweth unto an holy temple in the Lord:
  \nEph 2:22 In whom ye also are builded together for an habitation of God through the Spirit.<\/p><\/blockquote>\n

  Here is Paul, in the very epistle that Dr. Martin is using to show that the mystery supplanted the “partial gospel,” stating that being part of that “One Body” is equivalent to being “made near unto the commonwealth of Israel and no more strangers and foreigners, but fellowcitizens [ of that commonwealth of Israel] with the saints, and of the household of God.” Now I ask you, where in these verses from Colossians does Paul in any way deny what he has just said here in Ephesians:<\/p>\n

  Col 3:10 And have put on the new man,<\/b> which is renewed in knowledge after the image of him that created him:
  \nCol 3:11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.<\/p><\/blockquote>\n

  Does “put on the new man” mean that one who does so is no longer a part of the commonwealth of Israel? Does “Christ is all in all” mean in any way that “He is a Jew which is one inwardly” is no longer true?<\/p>\n

  Notice again how Dr. Martin uses the very epistles which tell us that we are “of the commonwealth of Israel” Ephesians2; “are the circumcision,” Phillipians 3:3 to, at the same time prove that these truths are no longer relevant:<\/p>\n

  \n

  Contrast Number Three<\/h4>\n

  3. Earlier Gospel<\/u>.<\/i> Being “in Christ”<\/b> in the partial Gospel provided several blessings to the recipients. Israelites by being “in Christ”<\/b> were made “pure Israelites” and Gentiles were made to be “spiritual (and also pure) Israelites.” All were also made to be true children of Abraham. Through baptism, all were accounted “dead” in Christ and as having come out of the water of death to be reckoned as “resurrected” in Christ. They were then reckoned to be in a legally resurrected state and awaiting the Judgment Seat of Christ to be judged for their sins on earth (Rom 14:10–11; 2Co 5:10–11).<\/p>\n

  After this future Judgment (to determine what positions people would have in the Kingdom of God), all were finally promised to be a part of the New Covenant marriage to be given to Israel just after the Second Advent. Their positions in that Kingdom were to be decided in accord with their deeds on earth that the future Judgment would determine (1Co 3:11-15). The reason that all early Christians partook of the Lord’s Supper was in anticipation of the future marriage to Christ after<\/u> they passed the Judgment Seat of Christ.<\/p>\n

  During this life, however, all Christians were to remain in an espousal state with Christ (2Co 11:2) until after the Judgment by Christ and then the great marriage supper would occur. Being “in Christ” during the period when the first Gospel was taught (though that partial Gospel was<\/b> glorious and wonderful), the guarantees of the Gospel WENT NO FURTHER THAN THESE PROMISES. In the partial Gospel<\/b> taught in the first 33 years of proclaiming Christian doctrine, all the assurances of salvation and rewards in the Kingdom were solidly anchored only to those promises given to Abraham and to Israel. At that time, being “in Christ”<\/b> gave one the right to be reckoned a “pure and virgin Israelite” and to inherit the promises given to lsrael (Eph 2:12-18).<\/p>\n

  3. Mystery<\/u>.<\/i> But with “the Mystery,” one being “in Christ”<\/b> made both an Israelite and a Gentile to be a “new man” [ a new humanity] — not simply a pure and virgin Israelite. In the Mystery one’s citizenship is in heaven, not simply to be an Israelite on earth (Php 3:20). With “the Mystery,” Christians are reckoned as now married (not espoused)<\/i> to Christ (Eph 5:32) and members of the household of God (Eph 2:19-22). All in “the Mystery” who are “in Christ” are not only regarded as going back to Abraham as their father, but they go back farther — to being in Christ before the world’s foundation, long before Abraham was born (Eph 1:3-13; 2Ti 1:9). And since all people who die are to be judged for their lives on earth (Rom 14:10-11; 2Co 5:10-11), this also included Christ (Heb 9:26).<\/b>\n<\/p>\n

  But the Father found nothing wrong with Christ in His Judgment. God sat Christ on his right hand in glory and places us in the same position (Eph 2:6; 1:3; Col 3:1–4). We passed the Judgment with Christ<\/i> and we by- passed all the lesser Kingdom promises of ruling over a few cities (Luk 19:17–19), or maybe a nation (Mat 19:28), or even ruling over all nations on earth (Rev 5:10). We go to the highest position of all, on the Father’s right hand ruling the entire universe with Christ<\/i> (Eph 2:6).<\/b>\n<\/p>\n

  Our rule occurs within the heavenlies (Eph 1:3). Paul firmly believed at the conclusion of his ministry that his exaltation in Christ would be to inherit “the heavenly kingdom” (2Ti 4:18), not alone the one on earth during the Millennium. Indeed, we are even now regarded as joint bodied with Christ<\/i> (Eph 3:6) and this places us right now in a legal sense within the Godhead bodily:<\/b>\n<\/p>\n

  \n

  “For in him<\/b> [ Christ] dwells all the fullness of the Godhead bodily, AND YOU ARE COMPLETE IN HIM.” Col 2:9–10<\/b>\n<\/p>\n<\/blockquote>\n

  In other words, we are accounted by the Father as having passed the Judgment (that all people have to endure) and we are already sitting in Christ as a deified person on the right hand of the Father. Of course, we do not yet possess the power of the Godhead, but when we are resurrected from the dead, we will pass through the Judgment without a word being said because we already went through that ordained Judgment with Christ<\/i> and we are now assured the same grace<\/i> and position<\/i> that<\/b>\n<\/p>\n<\/blockquote>\n

  Dr. Martin does not understand the one thing that Christ emphasized more than most any other point. And that is that He, and therefore His Word “IS, was and will be.”<\/p>\n

  Mat 24:35 Heaven and earth shall pass away, but my words shall not pass away.
  \nJoh 6:63 It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit<\/b><\/u>, and they are life.<\/p><\/blockquote>\n

  Words “that are spirit” do not become untrue tomorrow. If we are plainly told that certain words are only “until the times of reformation,” then we should believe that is true. On the other hand, if we are plainly told “My words will never pass away,” and we are told that all scripture is given by inspiration of God, then we need to also believe that.<\/p>\n

  Dr. Martin’s writings reveal that he does not understand the scriptural use of the word heaven. His writings reveal that he believes that heaven has to do with the physical universe. Nothing could be farther from the Truth. Read How To Rightly Divide The Word Using A Principle Only The Apostles Understood. Then also read a paper I have just this week posted entitled Where and What is Heaven?<\/p>\n

  Read these papers. Then if you still have questions about the gospels let me know.<\/p>\n

  \n

  Contrast Number Four<\/h4>\n

  4. Earlier Gospel<\/u>.<\/i> In the partial Gospel it was possible to miss out on inheriting the promises of the New Covenant. If Israelites or Gentiles persisted in unbelief and sinful ways in a deliberate and premeditated way in order to spite the Father and Christ, they were told that they would not inherit the Kingdom of God, though they would finally experience salvation (1Co 3:10-15; 5:5; Heb 10:16-31) – the sanctification of a person in Christ has perfected all people forever (Heb 10:14). But one can miss out on the reward of experiencing the Kingdom of God which will start with the first resurrection at Christ’s Second Advent if one persists in unrepentant and premeditated sins designed to spite God and his ways.<\/p>\n

  4. Mystery<\/u>.<\/i> Those who understand the teaching of “the Mystery” can also miss experiencing the first resurrection and being in the Kingdom of God (earthly or heavenly) if one persists in unrepentant and premeditated sins that are designed to spite God and his ways. Though all people will eventually receive salvation in Christ,<\/b> a person even though he or she understands “the Mystery” can still miss out by not receiving their salvation at the resurrection associated with the Second Advent.<\/b>\n<\/p>\n

  Paul said that his desire was to have a part in “the out- resurrection out of the dead” (Php 3:11, see the Greek). Paul was talking about the “earlier” resurrection (i. e.<\/i> the first resurrection) which takes place at Christ’s Second Advent. Paul also warned the Ephesians (to whom he taught “the Mystery”) that a proper and reasonable conduct was necessary on their part in order to inherit the Kingdom phase of God and Christ along with salvation (Eph 5:3–5). So even in the mature<\/i> Gospel of “the Mystery,” Christians are warned to live with a reasonable conduct if<\/i> they hope to achieve the “out- resurrection” (the first resurrection) at Christ’s Second Advent.<\/b>\n<\/p><\/blockquote>\n

  This is labeled ‘Contrast Number Four,’ but I fail to see where the contrast is between what Dr. Martin calls the ‘Earlier Gospel’ and the ‘Mystery.’ Let me know if you see some ‘contrast.’<\/p>\n

  \n

  Contrast Number Five<\/h4>\n

  5. Earlier Gospel<\/u>.<\/i> In the partial teaching of the Gospel in the first 33 years of Christian doctrinal development, the physical Israelites continued to circumcise their sons, people were baptized on their conversion to Christ, and they kept the Sabbaths and the Lord’s Supper on the eve of Passover. The apostles were also recognized as mediators involving doctrines associated with conduct and eating (or not eating) certain things (Act 15). The apostles as mediators were even able to forgive sins (Mat 16:19; 18:18; Joh 20:22).<\/p>\n

  During the partial Gospel, the apostles reckoned that Gentiles did not have to be circumcised if they were in Christ because Abraham received the promise in an uncircumcised state. But Gentiles were still required to be baptized, refrain from certain foods, and keep the Lord’s Supper as a token of their espousal to Christ so they could inherit the promises given to Israel.<\/p>\n

  5. Mystery<\/u>.<\/i> All that changed with “the Mystery.” No longer are human mediators needed — including human apostles or hierarchical ministers (1Ti 2:4–6). Being “in Christ” in the COMPLETE and FULL doctrine of God makes both Israelites and Gentiles reckoned together as a “new man” who is no longer an Israelite or a Gentile (Col 3:10–11). We are now viewed as having been “in Christ” from before the world’s foundation (Eph 1:3–13).<\/b>\n<\/p>\n

  When Christ entered the world, we entered with him. When Christ was circumcised at eight days of life, we are recognized by the Father as having been circumcised at the same time (Col 2:11). When Christ was baptized by John the Baptist, the Father reckons us as also being baptized by John (Col 2:12), and this is the “one baptism” that the Father accepts — not our own physical baptisms (Eph 4:5).<\/b>\n<\/p>\n

  When Christ was crucified, we were regarded as crucified with him (Col 3:3). When Christ was resurrected we were deemed as resurrected with him (Col 2:13; 3:1). When Christ passed the Judgment Seat of God, we victoriously passed that Judgment Seat with him<\/i> and are now accounted worthy (with Christ) to sit on the Father’s right hand (Eph 2:6).<\/b>\n<\/p>\n

  In truth, Christ became a SUBSTITUTE for us in all requirements<\/i> that God has ever made for mankind. Being “in Christ” in the FULL and COMPLETE teaching of “the Mystery” means we have met all the requirements of the Father<\/i> in a perfect way. This is the Good News (the Gospel) that Christ told Paul (and Christ tells us) to teach to all the world.<\/b>\n<\/p>\n<\/blockquote>\n

  This fifth and final ‘contrast’ is Dr. Martin’s worst effort of these five. It is of course based upon his false premise that there are two gospels. While he is correct in pointing out the fact that the earlier preaching of the gospel was not as full as the later revelations, it is totally erroneous to use this time of transition to justify a nullification of earlier understanding. The law of Moses itself is “established” for the purpose of “bringing us all to Christ” and to “shut every mouth and declare the whole world as guilty before God.” It always has and always will perform this function very well so long as we are not “in faith.” Of course “after faith is come, we are no longer under that schoolmaster.”<\/p>\n

  All of this being true of the law of Moses, it follows that what Dr. Martin calls ‘The Partial Gospel’ is also “established” simply as a period of transition, not only in the experience of all of the New Testament apostles, Paul himself included, but also in the lives of every convert to Christ in every succeeding generation. This is<\/b> the unknown character of the Word of God. This is the “Is, Was and Will Be<\/b>” character of the Word of God so amply demonstrated in the way all of the New Testament writers handled God’s Word. They themselves demonstrate for us how we are to “rightly divide the Word of Truth.” Surely we ought to follow their example. Surely they would not ‘rightly divide’ it in one manner and expect us to do so in some other way.<\/p>\n

  Dr. Martin points out that Christ told his original apostles:<\/p>\n

  Joh 16:12 I have yet many<\/u> things<\/b> to say unto you, but ye cannot bear them now<\/b>.<\/p><\/blockquote>\n

  This again, is not<\/b> something that was true just for Christ’s apostles while He was in the flesh, but is no longer true for us today. No, not at all. It is still true for us today. This again demonstrates that unknown character of the Word of God, the Is, Was and [ always] Will Be application that is demonstrated by all the writers of the New Testament. I am becoming redundant here on this point, but I will not delete what I have written. It cannot be over emphasized.<\/p>\n

  Look once more at what Dr. Martin calls the “earlier gospel:”<\/p>\n

  \n

  Contrast Number Five<\/h4>\n

  5. Earlier Gospel<\/u>.<\/i> In the partial teaching of the Gospel in the first 33 years of Christian doctrinal development, the physical Israelites continued to circumcise their sons, people were baptized on their conversion to Christ, and they kept the Sabbaths and the Lord’s Supper on the eve of Passover. The apostles were also recognized as mediators involving doctrines associated with conduct and eating (or not eating) certain things (Act 15). The apostles as mediators were even able to forgive sins (Mat 16:19; 18:18; Joh 20:22).<\/p>\n

  During the partial Gospel, the apostles reckoned that Gentiles did not have to be circumcised if they were in Christ because Abraham received the promise in an uncircumcised state. But Gentiles were still required to be baptized, refrain from certain foods, and keep the Lord’s Supper as a token of their espousal to Christ so they could inherit the promises given to Israel.<\/p>\n<\/blockquote>\n

  Show me one thing in this supposed ‘contrast’ that I and Dr. Martin himself have not struggled with in our own ‘Transition Period.’ We must all spend long years wandering around in the wilderness. We must all cross the Jordan and fight the giants in the land. But the end or the goal of our pilgrimage, we are one and all predestined to go into and to come out of Babylon. The Truth of God’s Word, however, is that while virtually everyone wants to leave Egypt, very few indeed want to leave the luxurious life that they have established as merchants in Babylon. “All these things happened to them and they are written for [ one reason]; They happened to them and they are written for our admonition, upon whom the ends of the ages have come.”<\/p>\n

  1Co 10:11 Now all these things happened unto them for ensamples<\/b>: and they are written for our admonition, upon whom the ends of the world are come.<\/p><\/blockquote>\n

  That word ‘ensamples’ is the Greek word ‘tupos’ and is usually translated ‘example,’ ‘figure,’ ‘pattern’ or ‘form.’ In other words, these things that happened to Israel are examples of us. We will not avoid the transition period that brings all of God’s elect “out of Babylon.”<\/p>\n

  If indeed there were two separate gospels, Paul would have been hard pressed to call Peter and Barnabas “dissimulators” or hypocrites as he does in Gal 2. But what is so interesting is the reason Paul gives for calling them hypocrites:<\/p>\n

  Gal 2:14 But when I saw that they walked not uprightly according to the<\/u> truth of the gospel,<\/b> I said unto Peter before [ them] all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?<\/p><\/blockquote>\n

  Did you catch that? It was “the” singular<\/u>, not plural gospel, that both Peter and Barnabas were unfaithful to.<\/p>\n

  Dr Martin draws a supposed ‘contrast’ as if a change was made that had not been understood before. He then intimates that since that change, the pre- existing conditions are no longer extant. The worst part is that he thinks that physical rituals substitute for our experience in Christ. Look at what he is teaching:<\/p>\n

  \n

  When Christ entered the world, we entered with him. When Christ was circumcised at eight days of life, we are recognized by the Father as having been circumcised at the same time (Col 2:11). When Christ was baptized by John the Baptist, the Father reckons us as also being baptized by John (Col 2:12), and this is the “one baptism” that the Father accepts — not our own physical baptisms (Eph 4:5).<\/b>\n<\/p>\n<\/blockquote>\n

  So according to this doctrine we do not need to be ‘circumcised’, and we do not need to be baptized. But what does Paul himself teach us about baptism, right here in this Ephesian epistle?<\/p>\n

  Eph 5:25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it;
  \nEph 5:26 That he might sanctify and cleanse it with the washing of water by<\/u> the word,<\/b>\n<\/p><\/blockquote>\n

  Our baptism is not by Christ’s physical baptism, it is by the cleansing power of God’s fiery Word, working it purifying work in us.<\/p>\n

  Dr. Martin actually states earlier that Christ is our “substitute” in all these things. Nothing could be further from the Truth! Christ did not die to the flesh so we could live in it. He died to the flesh so He could “fill up in our bodies that which is behind of His sufferings.” He died to the flesh so that He could die to the flesh in us<\/b>. “We are His workmanship.”<\/p>\n

  Col 1:24 Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church:
  \nEph 2:10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.<\/p><\/blockquote>\n

  Despite what Dr. Martin taught, the way to salvation is still the same as it was when Christ made this statement:<\/p>\n

  Mat 10:22 And ye shall be hated of all [ men] for my name’s sake: but he that endureth to the end shall<\/u> be saved.<\/b>\n<\/p><\/blockquote>\n

  It is still the same as when Paul made this statement:<\/p>\n

  Rom 2:6 Who [ God in Christ] will render to every man according to his deeds:
  \nRom 2:7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:<\/p><\/blockquote>\n

  I hope this has answered your first question about the teachings of Dr. Martin’s page. I simply do not at this time have the time to do the same for the other page you sent me. But rest assured of the Truth of these last two verses of scripture. No one is “saved until they have “endured to the end.”<\/p>\n

  I hope this is all of some help to you.<\/p>\n

  Mike<\/p>\n","protected":false},"excerpt":{"rendered":"

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