My Gospel by Paul

[Soyeong]

Twice Paul said my Gospel in Rom2v16 and 16v25.
This is our Gospel, of Grace by Faith, that we have had for the last 2000yrs. No one has been saved by the 1st Gospel of the Kingdom, found in Matt, Mark, Luke and John, since all those years ago.
This was because it was for the Jews only, as a Gospel of works, where by they have to endure to the end to be saved.
We don’t have works, just Grace by Faith, which is the free gift of God.
Unfortunately all denominations and non denominations are man made, dating back to Emperor Constantine, who to appease the Goths, Huns and Vandals, who were attacking Rome, allowed their paganism into the Church, and all subsequent churches and religions. They all mix the 2 Gospels together, making them void.
Church is ekklesia in the Greek, meaning called out ones, so for most going along with your particular brand of Christianity, along with adherence to all the rules, and rituals, think again!
His Grace is sufficient, nothing added. Eph2v8, God’s free gift to us.
The whole bible was written for us, but only Paul’s 13 Epistles were written to us!

In Matthew 4:15-23, Jesus began his ministry with the Gospel message to repent for the Kingdom of God is at hand, which is a light to the Gentiles, and God's law was how his audience knew what sin is (Romans 3:20), so repenting from our disobedience to it is a central part of the Gospel message, which he prophesied would be proclaimed to all nations (Matthew 24:12-14), and which he commissioned his disciples to teach to the nations (Matthew 28:16-20). Moreover, the Gospel is in accordance with Jesus being sent in fulfillment of the promise to bless us by turning us from our wickedness (Acts 3:25-26), which was the Gospel the was made known in advance to Abraham in accordance with the promise (Galatians 3:8), which he spread to Gentiles in Haran in accordance with the promise (Genesis 12:1-5). In addition, in Romans 15:18-19, Paul's Gospel involved bringing Gentiles to obedience in word and in deed, so his Gospel was on the same page in regard to teaching repentance from our sins, and Romans 10:16, 2 Thessalonians 1:8, and 1 Peter 4:17 all speak against those who do not obey the Gospel.

In Psalms 119:29-30, he wanted to put false ways far from him, for God to be gracious to him by teaching by teaching him him to obey His law, and he chose the way of faithfulness by setting God's law before him, so this has always been the one and only way of salvation by grace through faith. In Exodus 33:13, Moses wanted God to be gracious to him by teaching him to walk in His way that he might know Him and Israel too, and the experience of knowing God is eternal life (John 17:3), which is again salvation by grace through faith. In Genesis 6:8-9, Noah found grace in the eyes of God, he was a righteous man, and he walked with God, so God was gracious to him by teaching him how to walk in His way in obedience to His law and he was righteous because he obeyed through faith. In Ephesians 2:8-10, we are new creations in Christ to do good works, so while we do not earn our salvation as the result of our works, doing good works in obedience to God's law is nevertheless a central part of our salvation. In Romans 1:5, we have received grace in order to bring about the obedience of faith. In Titus 2:11-14, our salvation is described as being trained by grace to do what is godly, righteous, and good, and to renounce doing what is ungodly, so God graciously teaching us to obey His law is part of the content of His gift of salvation.

So the Gospel of Grace is the same as the Gospel of the Kingdom. The Septuagint uses "ekklesia" many times to refer to Israel in the wilderness, so it is not a separate entity from the Kingdom.

 

[Soyeong]

To all those thinking that Jesus taught the same Gospel to the disciples, as well as Paul, let’s see from His Word.
Mk1v14…preaching the Gospel of the Kingdom
v15….repent and believe in the Gospel.
Jesus own words.
Now compare today’s Body of Christ Gospel, that I have not long quoted for folks to read. 1Cor15v1-4. v1…. I declare to you the gospel….
v2 by which also you are saved….
v3….that Christ died for our sins….
v4…He was buried,…rose again the third day….
Mk1 Jesus had not died etc etc. How can anyone see they’re the same or similar gospels!

In Titus 2:14, Jesus gave himself to redeem us from all lawlessness and to purify for himself a people of his own possession who are zealous for doing good works, so becoming zealous for doing good works in obedience to God's law is the way to believe in what Jesus accomplished through the cross (Acts 21:20), which is in accordance with believing in 1 Corinthians 15:1-4 and Mark 1:14-15, so they are not different gospels.

 

[Sorn]

In Matthew 4:15-23, Jesus began his ministry with the Gospel message to repent for the Kingdom of God is at hand, which is a light to the Gentiles, and God's law was how his audience knew what sin is (Romans 3:20), so repenting from our disobedience to it is a central part of the Gospel message, which he prophesied would be proclaimed to all nations (Matthew 24:12-14), and which he commissioned his disciples to teach to the nations (Matthew 28:16-20). Moreover, the Gospel is in accordance with Jesus being sent in fulfillment of the promise to bless us by turning us from our wickedness (Acts 3:25-26), which was the Gospel the was made known in advance to Abraham in accordance with the promise (Galatians 3:8), which he spread to Gentiles in Haran in accordance with the promise (Genesis 12:1-5). In addition, in Romans 15:18-19, Paul's Gospel involved bringing Gentiles to obedience in word and in deed, so his Gospel was on the same page in regard to teaching repentance from our sins, and Romans 10:16, 2 Thessalonians 1:8, and 1 Peter 4:17 all speak against those who do not obey the Gospel.

In Psalms 119:29-30, he wanted to put false ways far from him, for God to be gracious to him by teaching by teaching him him to obey His law, and he chose the way of faithfulness by setting God's law before him, so this has always been the one and only way of salvation by grace through faith. In Exodus 33:13, Moses wanted God to be gracious to him by teaching him to walk in His way that he might know Him and Israel too, and the experience of knowing God is eternal life (John 17:3), which is again salvation by grace through faith. In Genesis 6:8-9, Noah found grace in the eyes of God, he was a righteous man, and he walked with God, so God was gracious to him by teaching him how to walk in His way in obedience to His law and he was righteous because he obeyed through faith. In Ephesians 2:8-10, we are new creations in Christ to do good works, so while we do not earn our salvation as the result of our works, doing good works in obedience to God's law is nevertheless a central part of our salvation. In Romans 1:5, we have received grace in order to bring about the obedience of faith. In Titus 2:11-14, our salvation is described as being trained by grace to do what is godly, righteous, and good, and to renounce doing what is ungodly, so God graciously teaching us to obey His law is part of the content of His gift of salvation.

So the Gospel of Grace is the same as the Gospel of the Kingdom. The Septuagint uses "ekklesia" many times to refer to Israel in the wilderness, so it is not a separate entity from the Kingdom.

There are some important differences. Probably the most important is the Gospel of the Kingdom requires works to show faith whereas the Gospel of Grace does not require works. Paul makes that clear in Ephesians 2:8-9 & Galatians 2:16

 

[Sorn]

In Titus 2:14, Jesus gave himself to redeem us from all lawlessness and to purify for himself a people of his own possession who are zealous for doing good works, so becoming zealous for doing good works in obedience to God's law is the way to believe in what Jesus accomplished through the cross (Acts 21:20), which is in accordance with believing in 1 Corinthians 15:1-4 and Mark 1:14-15, so they are not different gospels.

They are different Gospels, Galatians 2 makes that clear, this is why Paul goes to Jerusalem in Galatians 2:1-2 where Paul makes a distinction between what he teaches & what the apostles taught.

Paul's gospel is the gospel of the uncircumcision. The apostles taught the gospel of the circumcision. Galatians 2:7-9

Watch the video from the timestamp i have linked at 30:40 for about 5 minutes.

 

[Sorn]

In Titus 2:14, Jesus gave himself to redeem us from all lawlessness and to purify for himself a people of his own possession who are zealous for doing good works, so becoming zealous for doing good works in obedience to God's law is the way to believe in what Jesus accomplished through the cross (Acts 21:20), which is in accordance with believing in 1 Corinthians 15:1-4 and Mark 1:14-15, so they are not different gospels.

Acts 21:20 refers to the Law of Moses, something that gentiles are NOT required to keep, we are not under the Law, it was NOT given to the gentiles (heathen, uncircumcission etc) ever.

 

[Lost4words]

'Cept Peter was NOT "that rock." Jesus named Simon "Petros[M]" which means simply [piece of] stone. The "Petra[F]" [bed]rock on which the church was built was Peter's confession. Not Peter who denied Jesus 3 times the night He was arrested.

Matthew 16:16​

(16) And Simon Peter answered and said, Thou art the Christ, the Son of the living God.​

Incorrect, it doesnt mean 'piece of stone....'

Petros is a very common Greek male name; it comes from the Aramaic and ancient Greek language and it refers to the word “petra” that means rock. Petros is the Greek version of name Peter and it is mostly known due to Apostle Peter.

Source: Petros, the greek name Petros

 

[bling]

Paul was primarily a Jew so was more familiar with that culture than just about any other that may have been present in the cities He visited, makes sense to go there first and learn about the city etc. before preaching in it.

Paul did not go to the Synagogue first to learn from them about the city, but he preached first thing and when thrown out he went to the gentiles. Acts 13:15 After the reading from the Law and the Prophets, the leaders of the synagogue sent word to them, saying, “Brothers, if you have a word of exhortation for the people, please speak.” Acts 13:42 As Paul and Barnabas were leaving the synagogue, the people invited them to speak further about these things on the next Sabbath.

Up until the conversion of Saul the only Gospel was that of the one taught by Jesus to the apostles. The Gospel of the Kingdom. Saul in converted in Acts 9 after the visit to the Samaritans by Peter & John.
Paul was given the Gospel of Grace by the Lord Jesus Christ himself and was commissioned to take it the gentile peoples.

They went all over Samaria at the stoning of Stephen, before Saul became Paul.
Paul taught many Jews and Gentiles and we know Peter taught gentiles and Jews.

In short, the Samaritans would have been an exception in the teaching of the Peter & John, not the rule.

You do not know that and we have Peter going to Cornelius’ house.

 

[d taylor]

I am not disagreeing with you but you have still missed the point of what the OP is saying. Chill and just watch the video, you may like it.

-
​

I do not need to watch a video. It is simple to understand the Jews and gentiles, both receive God's free gift of Eternal Life salvation by belief in Jesus, there is no other way.

 

[Sorn]

Paul did not go to the Synagogue first to learn from them about the city, but he preached first thing and when thrown out he went to the gentiles. Acts 13:15 After the reading from the Law and the Prophets, the leaders of the synagogue sent word to them, saying, “Brothers, if you have a word of exhortation for the people, please speak.” Acts 13:42 As Paul and Barnabas were leaving the synagogue, the people invited them to speak further about these things on the next Sabbath.

You do not know that and we have Peter going to Cornelius’ house.

I was referring to when he went to cities outside of Israel, during his journeys to the gentiles.

Peter going to Cornelius was Gods way to show to Peter and through him to the Jews that salvation was now also open to the gentiles. It was an exception, not the rule

 

[Sorn]

-
​

I do not need to watch a video. It is simple to understand the Jews and gentiles, both receive God's free gift of Eternal Life salvation by belief in Jesus, there is no other way.

Shame you are not open to growing further in the understanding of the scriptures. It is a video well worth watching and its all from the bible.

 

[bling]

I was referring to when he went to cities outside of Israel, during his journeys to the gentiles.

Peter going to Cornelius was Gods way to show to Peter and through him to the Jews that salvation was now also open to the gentiles. It was an exception, not the rule

Those were cities outside of Israel In Pisidian Antioch???

 

[Der Alte]

Incorrect, it doesnt mean 'piece of stone....'
Petros is a very common Greek male name; it comes from the Aramaic and ancient Greek language and it refers to the word “petra” that means rock. Petros is the Greek version of name Peter and it is mostly known due to Apostle Peter.
Source: Petros, the greek name Petros

Random websites are not always accurate. Your link fails to take into account the name "Petros" is masculine the word "Petra" is feminine, which cannot refer to a man. I studied Greek at the graduate level about 4 decades ago. Here is the complete definition of Petros from Bauer, Danker, Arndt, Gingrich one of, if not, the most highly accredited Greek lexicons available. This lexicon represents 120-160 years of combined scholarship. The blue highlights indicate the multiple source the scholars consulted in determining the correct definition.

πέτρα, ας, ἡ (Hom. [πέτρη as ‘massive stone’ Il. 15, 273; Od. 10, 87f]+; loanw. in rabb.).​

① bedrock or massive rock formations, rock as distinguished from stones (s. 2 below)​

ⓐ lit., of the rock in which a tomb is hewn (s. λατομέω 1) Mt 27:60; Mk 15:46. The rocks split apart during an earthquake Mt 27:51 (cp. PGM 12, 242). αἱ πέτραι w. τὰ ὄρη (PGM 13, 872; all the elements are in disorder) Rv 6:16; likew. vs. 15, where πέτρα rather takes on the mng. rocky grotto (as Il. 2, 88; 4, 107; Soph., Phil. 16 al.; Judg 15:13; 1 Km 13:6; Is 2:10; Pr 30:26. Cp. Diod S 5, 39, 5 ἐν ταῖς κοίλαις πέτραις καὶ σπηλαίοις). πέτρα rocky ground with a thin layer of topsoil Lk 8:6, 13 (Maximus Tyr. 20, 9g ἐπὶ πετρῶν σπείρεις; Pla., Leg. 8, 838e; Ael. Aristid. 46 p. 302 D.; PSI 433, 6 [260 B.C.] οὐκ ἐφυτεύθη ἐπὶ τῆς πέτρας). It forms a suitable foundation for the building of a house Mt 7:24f; Lk 6:48ab v.l.—Used w. an adj.: of Sinai π. ἔρημος a barren rock B 11:3 (Is 16:1). στερεὰ πέτρα 5:14; 6:3 (both Is 50:7; cp. En 22:1; 26:5; OdeSol 11:5). π. ἰσχυρά 11:5 (Is 33:16). π. ἀκίνητος IPol 1:1.—The rock in the vision of Hermas: Hs 9, 2, 1f; 9, 3, 1; 9, 4, 2; 9, 5, 3; 9, 9, 7; 9, 12, 1 (the interpretation); 9, 13, 5; 9, 14, 4.—The rock at various places in the desert fr. which Moses drew water by striking it (Ex 17:6; Num 20:8ff; Ps 77:15f, 20; Philo, Mos. 1, 210; Jos., Ant. 3, 86; Just., D. 86, 1; Mel.—Apollon. Rhod. 4, 1444–46: Heracles, when thirsty, struck a πέτρη at the suggestion of a divinity, and a great stream of water gushed forth at once). Paul calls it πνευματικὴ πέτρα 1 Cor 10:4a and identifies it w. the preexistent Christ vs. 4b (EEllis, JBL 76, ’57, 53–56; Philo, Leg. All. 2, 86 πέτρα = σοφία, Det. Pot. Ins. 118=λόγος θεῖος).​

ⓑ in wordplay (as symbol of firmness Reader, Polemo p. 265) w. the name Πέτρος (GGander, RTP n.s. 29, ’41, 5–29). The apostle so named, or the affirmation he has just made, is the rock on which Christ will build his church (for the figure s. Od. 17, 463: Antinous fails to shake Odysseus, who stands firm as rock.—Arrian, Anab. 4, 18, 4ff; 4, 21, 1ff; 4, 28, 1ff πέτρα is a rocky district [so also Antig. Car. 165] as the foundation of an impregnable position or a rocky fortress; 4, 28, 1; 2 this kind of πέτρα could not be conquered even by Heracles.—Diod S 19, 95, 2 and 4; 19, 96, 1; 19, 97, 1 and 2; 19, 98, 1 al. ἡ πέτρα [always with the article] is the rock [Petra] that keeps the Nabataeans safe from all enemy attacks; Stephan. Byz. s.v. Στάσις: πόλις ἐπὶ πέτρης μεγάλης of a city that cannot be taken) Mt 16:18 (s. ADell, ZNW 15, 1914, 1–49; 17, 1916, 27–32; OImmisch, ibid. 17, 1916, 18–26; Harnack, SBBerlAk 1918, 637–54; 1927, 139–52; RBultmann, ZNW 19, 1920, 165–74, ThBl 20, ’41, 265–79; FKattenbusch, Der Quellort der Kirchenidee: Festgabe für Harnack 1921, 143–72, Der Spruch über Pt. u. d. Kirche bei Mt: StKr 94, 1922, 96–131; SEuringer, D. Locus Classicus des Primates: AEhrhard Festschr. 1922, 141–79; HDieckmann, Die Verfassung der Urkirche 1923; JJeremias, Αγγελος II 1926, 108–17; ECaspar, Primatus Petri 1927; KGoetz, Pt. als Gründer u. Oberhaupt der Kirche 1927; JGeiselmann, D. petrin. Primat (Mt 16:17ff) 1927; BBartmann, ThGl 20, 1928, 1–17; HKoch, Cathedra Petri 1930; TEngert, ‘Tu es Pt’: Ricerche relig. 6, 1930, 222–60; FSeppelt, Gesch. d. Papsttums I ’31, 9–46; JTurmel, La papauté ’33, 101ff; VBurch, JBL 52, ’33, 147–52; JHaller, D. Papsttum I ’34, 1–31; ACotter, CBQ 4, ’42, 304–10; WKümmel, Kirchenbegr. u. Gesch.-bewusstsein in d. Urgem. u. b. Jesus: SymbBUps 1, ’43; OSeitz, JBL 69, ’50, 329–40. OCullmann, TManson mem. vol., ’59, 94–105; OBetz, ZNW 48, ’57, 49–77; cp. 1QH 6:26–28; HClavier, Bultmann Festschr., ’54, 94–107.—OCullmann, TW VI 94–99: πέτρα. S. also the lit. under Πέτρος, end).​

② a piece of rock, rock (in an OT quot., where πέτρα is used in parallelism w. λίθος) π. σκανδάλου Ro 9:33; 1 Pt 2:8 (both Is 8:14).—B. 51. DELG. M-M. TW.​

Πέτρος, ου, ὁ (ὁ πέτρος=‘stone’ Hom.+; Jos., Bell. ​

William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 809.​

 

[Clare73]

You've missed the point entirely

How about 12 gospels:

the gospel of the kingdom (in Matthew, Mark),
gospel of the kingdom of heaven (in Matthew),
good news (gospel) of the kingdom (in Matthew),
gospel of the kingdom of God in (Luke),
the gospel of Jesus Christ (in Mark),
the gospel of God (in Paul),
the gospel of God's grace (in Paul),
the gospel of Christ (in Paul),
Christ's gospel (in Paul),
the gospel of our Lord (in Paul),
the gospel of peace (in Paul),
my gospel (in Paul),
our gospel (in Paul),
the gospel preached of me (in Paul).

 

[Maria Billingsley]

True and an exception probably done by God to show to peter that salvation was now also extended to the Gentiles so that the apostles would not call Paul a heretic etc. Peter was against doing this, hence his dream of bugs etc, as he had been taught correctly up that point that God only brought salvation to the Jews.
But now a new paradigm was in place & salvation was being extended to gentiles also & God used this event to demonstrate it to the Peter & through him to the Jews. Paul was still the main avenue of salvation being brought to gentiles.

If the Gospels were a disease, to use a analogy only, then it was an odd gentile here and there that caught it off one of the 11 apostles. However it was Paul that really did the spreading to the gentiles. As far as the gentiles are concerned, for the effects it had, Paul was patient 0.

True or truth? Truth is pure so let us reason. There should be no division in The Body of Christ!

There is an agenda though, and it is not pure. Blessings.

 

[Lost4words]

Random websites are not always accurate. Your link fails to take into account the name "Petros" is masculine the word "Petra" is feminine, which cannot refer to a man. I studied Greek at the graduate level about 4 decades ago. Here is the complete definition of Petros from Bauer, Danker, Arndt, Gingrich one of, if not, the most highly accredited Greek lexicons available. This lexicon represents 120-160 years of combined scholarship. The blue highlights indicate the multiple source the scholars consulted in determining the correct definition.

πέτρα, ας, ἡ (Hom. [πέτρη as ‘massive stone’ Il. 15, 273; Od. 10, 87f]+; loanw. in rabb.).​

① bedrock or massive rock formations, rock as distinguished from stones (s. 2 below)​

ⓐ lit., of the rock in which a tomb is hewn (s. λατομέω 1) Mt 27:60; Mk 15:46. The rocks split apart during an earthquake Mt 27:51 (cp. PGM 12, 242). αἱ πέτραι w. τὰ ὄρη (PGM 13, 872; all the elements are in disorder) Rv 6:16; likew. vs. 15, where πέτρα rather takes on the mng. rocky grotto (as Il. 2, 88; 4, 107; Soph., Phil. 16 al.; Judg 15:13; 1 Km 13:6; Is 2:10; Pr 30:26. Cp. Diod S 5, 39, 5 ἐν ταῖς κοίλαις πέτραις καὶ σπηλαίοις). πέτρα rocky ground with a thin layer of topsoil Lk 8:6, 13 (Maximus Tyr. 20, 9g ἐπὶ πετρῶν σπείρεις; Pla., Leg. 8, 838e; Ael. Aristid. 46 p. 302 D.; PSI 433, 6 [260 B.C.] οὐκ ἐφυτεύθη ἐπὶ τῆς πέτρας). It forms a suitable foundation for the building of a house Mt 7:24f; Lk 6:48ab v.l.—Used w. an adj.: of Sinai π. ἔρημος a barren rock B 11:3 (Is 16:1). στερεὰ πέτρα 5:14; 6:3 (both Is 50:7; cp. En 22:1; 26:5; OdeSol 11:5). π. ἰσχυρά 11:5 (Is 33:16). π. ἀκίνητος IPol 1:1.—The rock in the vision of Hermas: Hs 9, 2, 1f; 9, 3, 1; 9, 4, 2; 9, 5, 3; 9, 9, 7; 9, 12, 1 (the interpretation); 9, 13, 5; 9, 14, 4.—The rock at various places in the desert fr. which Moses drew water by striking it (Ex 17:6; Num 20:8ff; Ps 77:15f, 20; Philo, Mos. 1, 210; Jos., Ant. 3, 86; Just., D. 86, 1; Mel.—Apollon. Rhod. 4, 1444–46: Heracles, when thirsty, struck a πέτρη at the suggestion of a divinity, and a great stream of water gushed forth at once). Paul calls it πνευματικὴ πέτρα 1 Cor 10:4a and identifies it w. the preexistent Christ vs. 4b (EEllis, JBL 76, ’57, 53–56; Philo, Leg. All. 2, 86 πέτρα = σοφία, Det. Pot. Ins. 118=λόγος θεῖος).​

ⓑ in wordplay (as symbol of firmness Reader, Polemo p. 265) w. the name Πέτρος (GGander, RTP n.s. 29, ’41, 5–29). The apostle so named, or the affirmation he has just made, is the rock on which Christ will build his church (for the figure s. Od. 17, 463: Antinous fails to shake Odysseus, who stands firm as rock.—Arrian, Anab. 4, 18, 4ff; 4, 21, 1ff; 4, 28, 1ff πέτρα is a rocky district [so also Antig. Car. 165] as the foundation of an impregnable position or a rocky fortress; 4, 28, 1; 2 this kind of πέτρα could not be conquered even by Heracles.—Diod S 19, 95, 2 and 4; 19, 96, 1; 19, 97, 1 and 2; 19, 98, 1 al. ἡ πέτρα [always with the article] is the rock [Petra] that keeps the Nabataeans safe from all enemy attacks; Stephan. Byz. s.v. Στάσις: πόλις ἐπὶ πέτρης μεγάλης of a city that cannot be taken) Mt 16:18 (s. ADell, ZNW 15, 1914, 1–49; 17, 1916, 27–32; OImmisch, ibid. 17, 1916, 18–26; Harnack, SBBerlAk 1918, 637–54; 1927, 139–52; RBultmann, ZNW 19, 1920, 165–74, ThBl 20, ’41, 265–79; FKattenbusch, Der Quellort der Kirchenidee: Festgabe für Harnack 1921, 143–72, Der Spruch über Pt. u. d. Kirche bei Mt: StKr 94, 1922, 96–131; SEuringer, D. Locus Classicus des Primates: AEhrhard Festschr. 1922, 141–79; HDieckmann, Die Verfassung der Urkirche 1923; JJeremias, Αγγελος II 1926, 108–17; ECaspar, Primatus Petri 1927; KGoetz, Pt. als Gründer u. Oberhaupt der Kirche 1927; JGeiselmann, D. petrin. Primat (Mt 16:17ff) 1927; BBartmann, ThGl 20, 1928, 1–17; HKoch, Cathedra Petri 1930; TEngert, ‘Tu es Pt’: Ricerche relig. 6, 1930, 222–60; FSeppelt, Gesch. d. Papsttums I ’31, 9–46; JTurmel, La papauté ’33, 101ff; VBurch, JBL 52, ’33, 147–52; JHaller, D. Papsttum I ’34, 1–31; ACotter, CBQ 4, ’42, 304–10; WKümmel, Kirchenbegr. u. Gesch.-bewusstsein in d. Urgem. u. b. Jesus: SymbBUps 1, ’43; OSeitz, JBL 69, ’50, 329–40. OCullmann, TManson mem. vol., ’59, 94–105; OBetz, ZNW 48, ’57, 49–77; cp. 1QH 6:26–28; HClavier, Bultmann Festschr., ’54, 94–107.—OCullmann, TW VI 94–99: πέτρα. S. also the lit. under Πέτρος, end).​

② a piece of rock, rock (in an OT quot., where πέτρα is used in parallelism w. λίθος) π. σκανδάλου Ro 9:33; 1 Pt 2:8 (both Is 8:14).—B. 51. DELG. M-M. TW.​

Πέτρος, ου, ὁ (ὁ πέτρος=‘stone’ Hom.+; Jos., Bell. ​

William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 809.​

Peter, Rock. Simples

 

[Der Alte]

Peter, Rock. Simples

But for the fact "Peter/Petros" which is masculine is "rock" But Jesus did not say "upon this petros" He said "upon this Petra" which is feminine. Had Jesus intended to say that disciple Peter was the foundation of the church He would not have used the feminine "Petra." But you go ahead and believe what you want to. I'm moving on.

 

[BrotherJJ]

1 Gospel/Good News message. What's the good news? God via his merciful grace, will provide sinners a way/path to a full sin pardon.

God, 1st revealed his plan of redemption/sin forgiveness/reconciliation to Adam & Eve. When he covered them with/in sacrificed animal skins (Gen 3:21).

Later on Mt Moriah, God, reveals his plan of redemption/sin forgiveness/reconciliation to Abraham. The message in both dispensations was God's path to redemption is coming, TRUST Him!

Next the kingdom gospel, it's good message of redemption is: Israel! Your redeemer is here, CONFESS & BELIEVE in Him!

Under the Post death & resurrection new testament gospel of the grace of God message: The good news is: Jesus death & resurrection HAS provided the pathway to salvation/forgiveness. Put your FAITH in His finished sin redemptive work!

Lastly, in every case. FAITH in God/Christ has always been the conduit to accessing redemption/salvation.

One Gospel Several Dispensational Administrations:

God is the redeemer & sin redemption is accessed by FAITH placed in Him the PROVIDER.

Additional context if interested:

Abraham
Gen 22:5 And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you.
(MY NOTE: I & the LAD will GO & RETURN. Abraham always believed/trusted that God would either spare or RAISE Isaac)

Gen 22:6 And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together.
(MY NOTE: Isaac carries wood up hill. A shadow of Jesus later carrying his cross. Later the Temple is built on top of the same MT = MT MORIAH)

Gen 22:13 And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.
(MY NOTE: God provided a ram for the burn offering sacrifice)

Abraham names the place: Jehovahjireh
Gen 22:14 And Abraham called the name of that place Jehovahjireh: as it is said to this day, In the mount of the LORD it shall be seen.
(MY NOTE: Jehovahjireh means = The Lord Will Provide. Ok, PROVIDE what? A SACRIFICE! The promised seed/Christ is = The SACRIFICE/Sins Atonement!)


Peter believes receives a keys to the kingdom promise
Matt 16:
15 He saith unto them, But whom say ye that I am?

16 And Simon Peter answered and said, Thou art the Christ, the Son of the living God.

17 And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.
(MY NOTE: Jn 4:42 Many Samaritans believed void of the need of His death. The thief on the cross confess & believed before Jesus death & resurrection. The core/necessary aspect today.)

Israel's God given sacrificial system involved, a gift, a death, a substitute, a renewed, close, relationship. The gift comes from the person offering of an animal. A goat, a lamb, a bull, or a bird. Would be killed & its blood splattered on the altar.

The animal became, substitute, for the person who offers it. The persons sins would transfer/be imputed onto the animal. Through the sacrifice, the relationship between the offered & God was renewed. All the sacrifices were just a shadow/symbol of Christ taking on ALL of our sins, being nailed to the cross & shedding his sinless blood for our sins. Providing a renewed relationship.

The animal became sin substitute for the person who offered it. The person would press/lay their hands on the animals head, confess their sin before God & the sin would transfer/be imputed onto the animal. Through the sacrifice, the relationship between the offered & God was renewed. All these sacrifices were foreshadow/symbol of Christ taking on ALL of our sins, being nailed to the cross & shedding his sinless blood for our sins. Providing us with a, renewed, relationship/born again experience.

The blood of the animal sacrifce only covered/NOT REMOVED the sin. Picture a credit card. It's not until Jesus sinless ONCE for ALL TIME, God blood sacrifice. Then not only was the owed credit card debt/PAID in FULL. Christ' perpetually cleansing sin payment removes ALL future sins that are accessed by FAITH in His offering.

 

[d taylor]

Shame you are not open to growing further in the understanding of the scriptures. It is a video well worth watching and its all from the bible.

A lot of teachings come from The Bible, but that does not always make them correct

Gospel means good news, so.
When the word “gospel” in the Bible is used, we should always look at the context to see what kind of good news is being discussed.

 

[Lost4words]

But for the fact "Peter/Petros" which is masculine is "rock" But Jesus did not say "upon this petros" He said "upon this Petra" which is feminine. Had Jesus intended to say that disciple Peter was the foundation of the church He would not have used the feminine "Petra." But you go ahead and believe what you want to. I'm moving on.

By using petra, Matthew might have intended to keep a connection with other teachings from Jesus. In Matthew 7:24, Matthew records Jesus’ parable of the wise man who “built his house upon the rock [Greek, petra]” (v. 24), and when the winds blew and the floods came, the house did not fall, “because it had been founded on the rock [Greek, petra]” (v. 25). Perhaps Matthew intended to echo the parable: Jesus is the wise man building his house, the Church, on the rock (petra), which is Peter.

[Peter] is to be a “Rock.” And one important function of a rock, as [Matt.] 7:24-27 has reminded us, is to provide a firm foundation for a building. So, on this rock Jesus will build his church, and it will be forever secure.

I rest my case.

 

[Sorn]

How about 12 gospels:

the gospel of the kingdom (in Matthew, Mark),
gospel of the kingdom of heaven (in Matthew),
good news (gospel) of the kingdom (in Matthew),
gospel of the kingdom of God in (Luke),
the gospel of Jesus Christ (in Mark),
the gospel of God (in Paul),
the gospel of God's grace (in Paul),
the gospel of Christ (in Paul),
Christ's gospel (in Paul),
the gospel of our Lord (in Paul),
the gospel of peace (in Paul),
my gospel (in Paul),
our gospel (in Paul),
the gospel preached of me (in Paul).

Its a shame you turn to sarcasm instead of having a mind willing to learn more about the word of God & grow. Your list collapses to just 2 of the 7. 6 really because 1 repeats in the video which the author acknowledges but they operate at different time periods hence why they are counted as 2. Its not the title that counts but the actions that are commanded under that gospel that count.

To this end you should watch the video. If you prefer, BrotherJJ put it well when in his post above he said "One Gospel Several Dispensational Administrations". This is another way to see it. However, each of the several 'administrations' has a different instruction to follow.
Currently we are under the gospel or administration of Grace but in time (the rapture) it will end & a new one will be in operation then.