Not only is there this unavoidable accompaniment of miraculous gifts, gifts that not merely relieve undiagnosed

ills, but which actually cleanse lepers and raise the dead, there is also another dispensational limitation which cannot

be disassociated from this gospel:

`Go NOT into the way of the Gentiles, and into any city of the Samaritans enter ye

NOT:

but go rather to the lost

sheep of the house of Israel' (Matt. 10:5,6).

This is not all. When we consider Matthew 16:21, together with verses 22 and 23, we discover that Peter who

was one of the twelve, and who thus preached the gospel of the Kingdom, was in ignorance of the fact that Christ

must die and be raised again the third day! Here therefore is a `gospel' suited to its time and place, authorised and

vindicated by the Lord, yet totally devoid of all that constitutes a `gospel' worthy of the name to-day. In a yet future

day `this gospel of the kingdom shall be preached in all the world for a witness' (Matt. 24:14). Nothing is said of

salvation or forgiveness, it is to be preached as a witness `and then shall the end come'. The fact that the Lord

revealed this to the apostles in connection with His coming as KING, that it is associated with the GREAT

TRIBULATION and with the abomination of desolation spoken of by Daniel the prophet, makes it clear that, whoever

it may be that will fulfil this ministry among the nations, it cannot be the members of the Church of the Mystery who

will thus be engaged. We must include in our present survey the closing verses of Mark's gospel :

`And He said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and

is baptized shall be saved; but he that believeth not shall be damned. And these signs shall follow them that

believe; In My name shall they cast out devils; they shall speak with new tongues; They shall take up serpents;

and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover'

(Mark 16:15-18).

This commission looks to the Acts of the Apostles for its fulfilment, and in the last chapter (28:1-9) we find that

the power over `serpents' and power to cure such a dreadful disease as `dysentery' was still in force - for `the hope

of lsrael' continues to the all-day conference at Rome (28:20).

We turn now to the consideration of another set of `things that differ'.

We have seen that it is necessary to distinguish between the gospel of the Kingdom, and the gospel as preached

by the apostle Paul. Before we proceed to analyse the gospel made known by Paul, we must give heed to the

statement found in Galatians 2:7:

`When they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision

was unto Peter'.

Fourteen years after the apostle Paul's conversion and commission he went up to Jerusalem.

`And communicated unto them that gospel which I (said he) preach among the Gentiles' (Gal. 2:2).

If the apostle had preached a gospel, with every evidence of divine approval, fourteen years before he went up to

Jerusalem about the matter, it is fairly obvious that he owed nothing by way of commission to the other apostles. He

assures the reader that the gospel which he preached was not after man, and that he neither received it from man, nor

was he taught it. He received it by the revelation of Jesus Christ (Gal. 1:11,12).

Earlier still in this chapter, the apostle made the extraordinary statement :

`Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto

you, let him be accursed'

(Gal. 1:8).

An analysis of Peter's message on the day of Pentecost reveals that :

He limited his message to the people of Israel (Acts 2:14,22,36).

He declared that Christ was raised from the dead to sit upon the throne of David (30), and that the outpouring of

the Spirit, was a testimony to that fact (33).