One Way For All Nations
By G.T. Haywood
There has been considerable said about the “gospel to the Jew,” and the “gospel to the Gentiles,” signifying that there is one way for the Jew and another for the Gentile to enter in and be saved. This is even now being taught.
The Gospel of Christ is the good news of the death, burial and resurrection of Christ Jesus our Lord. It is evident that this is the Gospel, and the only true Gospel. The Apostle declared that if any man bring any other Gospel than that which He had preached, let him be accursed. There has been but one Christ Jesus that died, who was buried, and rose again the third day according to the scriptures. (I Cor. 15:1-8.) It is evident from the foregoing fact that there is but one Gospel for both Jew and Gentile.
Since the truth of water baptism has come to light, that is, its proper purpose, place and manner of administration, the question arises as to whether the command of Peter in Acts 2:38 is for the Jews only, or was it intended for the Gentiles also. So in fact it is not really a question as to whether there are two gospels, but whether there are two ways of entering into the possession of the grace of God brought unto us through the preaching of the Gospel.
ONE WAY TO GOD
That there is but one way to enter in is clearly stated in the words of our Lord Jesus Christ, “I am the WAY,” “I am the DOOR,” “No man can come unto the Father but by ME,” “By ME if any man enters in he shall be saved.” (John 10:7,9; 14:6.) And again He said, “Other sheep I have, which are not of this fold (referring to the Gentiles); them also I must bring, …and there shall be ONE fold, and ONE shepherd.” From this it can be seen that there is but one fold for both Jew and Gentile, and consequently, ONE door, or way of entrance.
The fold is the Spirit-filled life, called by our Lord ” The Kingdom of God.” (John 3:3,5; Rom. 14:17.) To this Jesus declared that He is the Door; and not only the Door, but the Shepherd that enters in by the door. (John 10:2.) Moreover, He says, “Except a man be born of water and the Spirit, he cannot enter into the Kingdom of God.” And again, “By Me if any man enters in, he shall be saved.” Are there then two ways of entering in? No. Then it is evident that to enter through Christ is to be “born of water and the Spirit.”
There cannot be two ways to be saved. Jesus says, “By ME if any man enters in he shall be saved.” And again, “He that believeth, and is baptized, shall be saved.” (Com. John 10:9 and Mark 16: 16.) By honest observation of these scriptures we are bound to admit that to be “born of water and the Spirit,” to enter by “ME (Jesus Christ)” to “enter by the Door,” and to “believe and be baptized” means exactly the same thing. There is but one fold and one door, and both Jew and Gentile must enter alike, for with God there is no respect of persons. To Nicodemus the way of salvation was termed a birth “of water and the Spirit,” because he being a Jew, a Pharisee, felt himself eligible to receive the things of God by God by reason of the fact that he was born into the family of God’s people according to the flesh. His “flesh” birth was not sufficient, therefore, he must be born again,” but “of water and the Spirit.”
On the day of Pentecost the way of entrance was presented to both Jew and Gentile (proselytes, Acts 2:10; alike, “Repent and be baptized, every one of you in the name of Jesus Christ for the remission of sins, and you shall receive the gift of the Holy Ghost.” And as the Gospel of repentance and remission of sins in Jesus’ name was preached and presented, “beginning at Jerusalem,” so was it to be preached “among all nations.” (Luke 24:46, 47.) Moreover He said, “Go ye into ALL the world and preach the Gospel to EVERY creature (Jew and Gentile). He that believeth (Jew or Gentile) and is BAPTIZED (Jew or Gentile) shall be saved.” Could there be anything plainer than this to which God saves the Jews and the way by which He saves the Gentiles?
GOSPEL OF UNCIRCUMCISION
In reference to the terms, “gospel of the circumcision,” and the “gospel of the uncircumcision,” it will be clearly seen that it has no reference to water baptism in any respect. But rather to the question as to whether Gentile Christians had a right to enter into the fellowship of the Jewish Christians without being circumcised in the flesh. (See Acts 11:1-8; 15:1-31.) There seemed to be no end to the trouble. More than “Fourteen years after” the Jews continued to trouble the Gentiles (uncircumcision) over this question, and later on Paul writes the Galatians his experience with the Apostles at Jerusalem, (Read Gal. 2:1-14.)
When the Apostles at Jerusalem saw that God, who had wrought mightily through Peter towards the circumcision (Jews), wrought as effectually through Paul toward the uncircumcision (Gentiles), then they gave Paul and Barnabus the right hand of fellowship, that they should preach the gospel to the uncircumcision, while they preach the gospel to the circumcision. Not that they were to preach a different gospel, or manner of entering in, but one to a people circumcised and the other to a people uncircumcised. Hence, Paul was given the “gospel of (to) the Uncircumcision,” and Peter the “gospel of (or, to) the Circumcision.”
Seeing it is one of God, which shall justify the circumcision (Jews) BY faith, and the uncircumcision (Gentile) THROUGH faith (Rom. 3:30), does not in any wise signify that it is a different gospel, but rather shows the wisdom of God in bring the Jews to Christ through the Law BY faith (Gal. 3:23-35), and of the Gentiles by Grace THROUGH faith (Eph. 2:8). The Book of Galatians, instead of revealing two different gospels, shows the difference between Works and Faith, Flesh and Spirit, Law and Grace, and Jew and Church of God.
(The Life of G.T. Haywood from Apostolic Book Publishers by, P.D. Dugas, Editor)
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