These Judaisers could quote `chapter and verse' for their teaching, but the point was that the dispensation had

changed. The apostle Paul, referring to the very law of God from this aspect, calls its precepts and ordinances `weak

and beggarly elements' (Gal. 4:9). If the Holy Spirit can speak in this way of the very ordinances given by God

when they are applied in an undispensational way, the reader should not rest satisfied with current opinions

concerning the Church and its ordinances, until he is sure that such are not only to be found somewhere in Scripture,

but also in that part of Scripture that applies specifically to the present time. In other words, he must `rightly divide

the Word of truth'.

Right division and the gospel.

Passing on to another important reason for `right division' we would point out that we shall not be clear about the

gospel, if we are uncertain about dispensational truth. Many seem to think that a knowledge of the different

dispensations is unessential; all they feel called upon to do is to `preach the gospel'. Without questioning the

worthiness of their motives, we should be justified in asking, Which gospel? The word translated `gospel' in the

New Testament means `good news'. The Word itself does not tell us to whom the good news is addressed, nor what

the good news is about. The following `gospels' are mentioned in Scripture:

The gospel or good news of the KINGDOM.

The gospel or good news of God concerning HIS SON.

The gospel or good news of the CIRCUMCISION.

The gospel or good news of the UNCIRCUMCISION.

The gospel or good news of the GRACE OF GOD.

The gospel or good news of the GLORY OF CHRIST.

The gospel or good news of the GLORY OF THE BLESSED GOD.

The EVERLASTING (eonian) gospel or good news.

We may illustrate our meaning by taking the extreme case of the `everlasting (eonian) gospel', which is found in

Revelation 14:6,7. This `gospel' has nothing to say about the very essentials of the gospel which we have received.

There is not a word as to faith, justification, redemption, or pardon. Its terms are:

`Fear God, and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven,

and earth, and the sea, and the fountains of the waters'.

It is a message of `good news' to the nations on the earth under the awful reign of Antichrist. To these people the

angel preaches this special gospel, calling upon them to give glory to God, and to worship Him as Creator.

The gospel as preached by Peter and by Paul.

Again, take the expressions of Galatians 2:7, `the gospel of the uncircumcision' and `the gospel of the

circumcision'. It is not the same gospel sent to different hearers; it is not the gospel to the circumcision, but the

gospel of the circumcision. Paul tells us that when he went up to Jerusalem, and `communicated unto them that

gospel which he preached among the Gentiles', the apostles at Jerusalem were perfectly satisfied that the gospel

which Paul preached had the authority of God equally with that preached by Peter. Peter tells us in Acts 15:7 that

the message he delivered to Cornelius was `the gospel'. If we turn to Acts 10 we shall discover what this `gospel'

was. Peter's opening words are enough to tell us that we are to hear a message very different from the gospel

preached by Paul:

`Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth Him, and worketh

righteousness, is accepted with Him' (Acts 10:34,35).

Place these words beside Titus 3:5 :

`Not by works of righteousness which we have done, but according to His mercy He saved us'.

Peter commences with the preaching of John the Baptist and the earthly life of the Lord Jesus, and concludes

with the `remission of sins'. The character of Cornelius (`a devout man', one who `prayed to God always') is quite

different from that of the `ungodly', the `sinners' and `enemies' (Rom. 5) to whom the apostle Paul directs his

message of salvation.