Dispensationalists often claim that the prophetic clock stopped when the Jews rejected the kingdom of Messiah, that the church is an afterthought of God because the Jews rejected their Messiah. Essentially, that's saying that God was dependent on the Jews. His plan was dependent on the Jews accepting their Messiah, that they were the ones in control and not God. Well, it's very interesting that clock did not stop when Israel was not in the land, Judah was not in the land for 70 years during the Babylonian captivity. The prophetic clock didn't stop then. In fact, God established that prophetic clock by way of Jeremiah and other writers. So they say that everything is on hold until the rapture. Then God's going to continue his plan and work for Israel, related to national Israel. Again, you have to understand when I'm talking about Israel in this sense, we're talking about national, unbelieving apostate Israel. We're not talking about remnant Israel that has believed in their Messiah. Now, one of the passages that dispensationalists will go overboard trying to explain away is Acts 7, verses 37 and 38. I want for us to address that in this study. Acts 7, verse 37, this is that Moses, which said unto the children of Israel, a prophet shall the Lord your God raise up unto you of your brethren, like unto me, him shall ye hear. Now he's quoting here Deuteronomy 18, 15. Before we look at the verse in question in this study, I want for us to understand the wording that is found in Deuteronomy 18, verse 15. The Lord thy God will raise up unto thee a prophet from the midst of thee. Understanding the pronouns here, the Lord thy God will raise up unto thee. Moses is speaking to Israel here, the national Israel, the nation as a whole. A prophet from the midst of thee. Again, Israel. of thy brethren like unto me. So he says that there's going to be somebody, that a prophet is going to be raised up, that is going to be a prophet like unto Moses. Unto him shall ye hearken. Verse 16 then says, according to all that thou desirest of the Lord thy God in Horeb, in the day of the assembly saying, let me not hear again the voice of the Lord my God, neither let me see this great fire anymore that I die not. And the Lord said unto me, again Moses is speaking here, the Lord said unto me, They have well spoken that which they have spoken. I will raise them up a prophet from among their brethren, like unto thee, the Lord speaking to Moses here, and will put my words in his mouth, and he shall speak unto them all that I shall command him. And it shall come to pass that whosoever will not hearken unto my words, which he shall speak in my name, I will require it of him. So again, we see that's the context of what Stephen is mentioning here in Acts 7, verse 37. He's quoting Deuteronomy 18, 15 and the context. Verse 38 then says of Acts 7, this is he that was in the church in the wilderness with the angel which spake to him in the Mount Sinai and with our fathers who received the lively oracles to give unto us. And then verse 39 even has the rejection, to whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt. Now again, I want you to notice that statement in verse 38. This is he. Again, we're speaking about Moses in verse 37, but I want you to catch what's important in this statement here. This is he that was in the church in the wilderness with the angel, which spake to him in the Mount Sinai. Stephen is giving a. .. application of this Old Testament truth, that this is the fulfillment of this. This is he that was in the church in the wilderness with the angel, the angel of the Lord, Jesus Christ. And what I think is very significant is that many dispensationalists who claim to be King James only, often explain this away as a bad or unfortunate translation. What I think is significant in verse 38 here of Acts chapter 7, the word church here is translated from the Greek word ekklesia. Ekklesia is the same word that we get the New Testament church from in the New Testament epistles. So this is an unfortunate translation, they say. What does ekklesia mean? It means a called out assembly. When we're talking about a called out assembly, we see this is the description of Israel in the Old Testament. I want for us to answer some dispensational arguments in relation to this statement not being the beginning of what we have now, the New Testament church. First of all, Jesus is not referenced with the church in the wilderness. Acts 7.38, they say, is Moses, not Jesus. But when you look at the context, and when we understand what I read from Deuteronomy 18, we see very clearly that as far as the church, the nation of Israel in the Old Testament, there was a promise given to Israel about the prophet that would come from among the people of Israel, that would come from the nation. So we see the context that Moses was speaking about the prophet Jesus, again, according to Deuteronomy 18.15. Now, I want you to listen carefully to 1 Corinthians 10 as we get what Paul says here about Israel, and the word picture here in relation to baptism. We're gonna see that here in a moment as far as baptism and the testimony of baptism related to this study. But 1 Corinthians 10 verses one through four says, moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud and all passed through the sea. And we're all baptized, notice, baptized unto Moses in the cloud and in the sea, not just in the Red Sea, but also in the cloud. the cloud that followed them, the cloud, the representation of God's glory. And they'd all eat the same spiritual meat, and they'd all drink the same spiritual drink, for they drank of that spiritual rock, capital R, that followed them, and that rock was Christ. That's why Moses was not supposed to strike the rock a second time. Why? Because that rock pictured the Lord Jesus Christ. But the wording here is very interesting in verse two. Israel were all baptized unto Moses in the cloud and in the sea. Now, lest you think that the church at Corinth was all Jewish believers, once you think about this statement in verse one again, moreover brethren, speaking to believers in the church at Corinth, I would not that ye should be ignorant how that all our fathers were under the cloud and all passed through the sea. Is He only writing to Jewish believers? Well, chapter 12, verse 2 tells us very clearly the church at Corinth was not all Jewish believers. It was both Jews and Gentiles. And that's why I keep saying over and over again, there is no such thing in the New Testament as a Gentile church. The church was always Jews and Gentiles in the first century. But verse two, it says, ye know that ye were Gentiles, writing to the church at Corinth, ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led. They were saved out of idolatry, but these were Gentiles. So we see both Jews and Gentiles. In Acts chapter 18, verse eight, we see the confirmation of this, that the church at Corinth was made up of both Jewish believers and Gentile believers. Acts 18.8 says, And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house, and many of the Corinthians hearing believed and were baptized. So again, we see very clearly this was a church made up of both Jews and Gentiles, and yet Paul emphasizes our fathers to Gentile believers. So the first argument of dispensationalists saying that this is not a church as we understand it today, Jesus is not referenced in relation to the church in the wilderness. Obviously, that is untrue because, very clearly, Stephen emphasizes that the angel, the angel of the Lord, the Lord Jesus Christ, spoke with Moses on Mount Sinai. A second argument that dispensationalists will use, that this is not a church in the New Testament sense. Old Testament Jews knew nothing about the mystery, the mystery of the church. Now, first of all, I want to point out here that not understanding everything does not mean they knew nothing about the church. As an example, I think of a statement that Daniel makes in Daniel chapter 12. So Daniel, as a beloved man of God, was given some amazing prophecies that I believe Revelation continues. But this is what I want you to catch though, that Daniel did not understand all that he was given in those prophecies. Daniel 12 verse five, then I, Daniel, looked and behold, there stood other two, the one on this side of the bank of the river and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever, that it shall be for a time times and in half, and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard but understood not, then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel, for the words are closed up and sealed to the time of the end. Notice he did not understand these things. He did not understand the prophecies that were given to him. Daniel did not understand them, but that does not mean he knew nothing about them. So again, the statement I've made here, not understanding about the New Testament church, does not mean that they knew nothing about the church. For example, I want you to consider some things as far as the New Testament epistles in relation to the church, the mystery of the Gentiles being brought into the church. First of all, Ephesians chapter three, it's a passage we just looked at on this last Lord's day. Ephesians chapter three and verse nine, it says, and to make all men see what is the fellowship of the mystery. Again, the mystery here is the fact that the Gentiles were brought in to God's plan with Israel. Paul is wanting them to see, all men to see, what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Christ Jesus. Now, the context of verses one through nine tells us very clearly that Paul is emphasizing his ministry as an apostle to the Gentiles. But here we see again in verse nine that the mystery, which was from the beginning of the world had been hid in God, who created all things by Jesus Christ. What I want you to catch in that is the fact that the New Testament church was not plan B. This was something that God had planned from the creation, from the beginning of the world. Also Colossians chapter one has another statement about this. Colossians chapter one, verse 21, and you that were sometimes alienated and enemies in your mind by wicked works, and now hath he reconciled in the body of his flesh through death to present you holy and unblameable and unreprovable in his sight, if ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard and which was preached, past tense, preached to every creature, which is under heaven. I think it's very important to catch this. that the Great Commission was fulfilled in the first few decades after the ascension of the Lord Jesus Christ. Notice, was preached, the gospel was preached to every creature which is under heaven. Where have I, Paul, and made a minister 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. whereof I am made a minister according to the dispensation of God, which is given to me for you to fulfill the word of God. Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints, to whom God would make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you the hope of glory. Again, I wanna emphasize that the mystery is not the New Testament church. The mystery is the fact that the Gentiles have been brought into, have been made a part of the plan of God that He started with Israel. It's the inclusion of the Gentiles. So then we understand in Acts chapter 10, we see that Peter going to the house of Cornelius, but then we have a statement in Acts chapter 11, verse 18, after the Jews in Jerusalem are questioning Peter about him going into the house and eating with unclean Gentiles. Peter says in answer to this in verse 15, And as I began to speak, the Holy Ghost fell on them, as on us at the beginning. Acts chapter 2. Then remembered I the word of the Lord, how that he said, John indeed baptized with water, but ye shall be baptized with the Holy Ghost. For as much then as God gave them the light gift, as he did unto us, who believed on the Lord Jesus Christ, what was I that I could withstand God? When they heard these things, they held their peace and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life." There's a very clear statement saying that the Gentiles also received the same baptism of the Holy Ghost as the Jewish believers on the day of Pentecost. Another passage that I go to often related to this idea about the Gentiles being a part of God's original plan, Acts 15 verse 13, after they held their peace, James answered saying, men and brethren hearken unto me. This is the Jerusalem council that's dealing with the Old Testament law issue, whether or not Gentiles have to practice the Old Testament law in order to be saved. Simeon has declared how God at the first did visit the Gentiles to take out of them a people for his name. And to this agree the words of the prophets, plural, notice the Old Testament prophets knew about these things. The Old Testament prophets prophesied about these things as it is written. Now he's quoting from Amos 9. After this, after this, I will return. Oh, it's future tense. James here is quoting Amos writing in the future tense. James here is saying that this is being fulfilled. This has been and is being fulfilled for the last 2,000 years now. This is not yet future. James is quoting an Old Testament prophet, an Old Testament prophet, Amos, who's looking forward to the fulfillment of his prophecy. After this, I will return and will build again the tabernacle of David, which has fallen down, and I will build again the ruins thereof, and I will set it up, that the residue of men," here's the believing remnant, might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. Notice the inclusion of the Gentiles was part of the fulfillment of Amos chapter nine. Known unto God are all his works from the beginning of the world. Paul emphasizes this in Romans, Romans 15 and 16. Romans chapter 15, verse 9, it says, and that the Gentiles might glorify God for his mercy as it is written. Now, he's going to quote several Old Testament prophets here. So, again, this is heretical to say that the Old Testament knew nothing about the mystery of the church. That is heresy. Paul is emphasizing Old Testament prophets here, looking forward to the time of the Gentiles. As it is written, for this cause I will confess to thee among the Gentiles and sing unto thy name. That's Psalm 18 and also 2 Samuel 22. I believe it's verse 50. And again, he saith, Rejoice, ye Gentiles, with his people. Deuteronomy 32, 43. And again, Praise the Lord, all ye Gentiles, and laud him, all ye people. Psalm 117, verse 1. And again, Isaiah saith, Isaiah 11, it says, There shall be a root of Jesse, and he that shall rise to reign over all the Gentiles, in him shall the Gentiles trust. Now the God of hope fill you with all joy and peace in believing that ye may abound in hope, through the power of the Holy Ghost. Then in chapter 16, as he closes out this epistle to the Roman believers, the Roman church, it says in verse 25, now to him that is of power to establish you according to my gospel and the preaching of Jesus Christ according to the revelation of the mystery, which was kept secret since the world began. Again, I emphasize the church, New Testament church was not an afterthought. It was something that God was continuing that he had started with believing Israel. but now is made manifest, and by the Scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith, to God only wise, be glory through Jesus Christ forever. Amen. Where in the world did this idea come from? That the church was not the original plan of God. This was something that God had planned from the beginning of the world. So again, it's heresy, false teaching to say that the Old Testament knew nothing about the mystery of the church. Again, not understanding does not mean they knew nothing about the church. A third argument that dispensationalists will make, saying that the church in the wilderness is not the same church that we have today, The term church is not found in the Old Testament. Think about what they're saying. Again, these are ridiculous arguments. When you compare Scripture with Scripture, they're pulling a verse out, they're placing their belief system on the passage of Scripture. Psalm 22, 22 says, and this is in the passage that speaks of the crucifixion of the Lord Jesus Christ. Psalm 22, 22 says, I will declare thy name unto my brethren. In the midst of the congregation will I praise thee. See, there's no reference to the church. Paul quotes from Psalm 22 in Hebrews 2.12 and says this, I will declare thy name unto my brethren in the midst of the church while I sing praise unto thee. Congregation and church are interrelated terms. For those who think that the church was not established until the day of Pentecost, which many, many dispensationalists believe, Matthew 16, 18, Jesus says to Peter, I say unto thee, also unto thee, that thou art Peter and upon this rock I will build my church and the gates of hell shall not prevail against it. They already understood church, Matthew 18, in what we commonly call church discipline. Matthew 18, verse 15, Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone. And if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he neglect to hear them, the two or three witnesses, tell it unto the church. But if we neglect to hear the church, let him be unto thee as an heathen man and a publican. Nowhere, nowhere do we find in these passages that the disciples are asking Jesus, wait a minute, Jesus, you keep talking about a church. What do you mean by church? I remind you that The word translated church is the Greek word ekklesia. Ekklesia is a called out assembly. When was the church, when was the foundation of the church established? I believe Matthew 10 verses one and following gives us the clue to this. And when he had called unto him his 12 disciples, he gave them power against unclean spirits to cast them out and to heal all manner of sickness and all manner of disease. Now, the name of the 12 apostles. Now, Judas Iscariot is in this list. I believe he was replaced by Matthias in Acts chapter 1. But the names of the 12 apostles are these. The first, Simon, who is called Peter, and Andrew his brother, James the son of Zebedee, and John his brother. Philip and Bartholomew, Thomas and Matthew the Publican, James the son of Alphaeus, and Labias, whose surname was Thaddaeus, Simon the Canaanite, and Judas Iscariot, who also betrayed him. So when you understand Ephesians 2, verse 20, talks about the foundation of the church being the apostles and prophets, and when you understand Revelation 21, the foundation of New Jerusalem being the 12 apostles, So we see that the foundation of the church was laid long before the day of Pentecost. That was not the beginning of the church. So again, very clearly we see that scripturally, their arguments do not hold weight. Now related to this, I wanna give this answer also, the testimony of immersion baptism. I want for us to understand that immersion baptism was not ordained on the day of Pentecost. So if dispensationalists are going to forever divide the church from Israel, then we have a problem in relation to immersion baptism. Now, let me just say this. I do believe there's a distinction between the church and apostate unbelieving Israel, but I want you to understand that the church is made up of believing Israel and believing Gentiles. And the plan of God in relation to the church began in the Old Testament, and it moved into the New Covenant, the Old Covenant, into the New Covenant. Here's why I say this. Here's the testimony of immersion baptism, which obviously is a testimony related to the New Covenant. It says in Matthew 3, verses 1 and following, In those days came John the Baptist, preaching in the wilderness of Judea, and saying, Repent ye, for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his path straight. Oh, very interesting. Isaiah 40, verse 3, according to the Old Testament, gives reference to John the Baptist, Malachi. 3 and 4 gives reference to John the Baptist. And the same John had his raiment of camels' hair. and a leathern girdle about his loins, and his meat was locusts and wild honey. Then went out to him Jerusalem and all Judea, and all the region round about Jordan, and were baptized of him in Jordan, confessing their sins." Let me ask you, did John the Baptist have a different baptism than what we practice today? The other question I want you to consider as we're looking at this, was John baptizing before or after the ascension of the Lord Jesus Christ? before or after the day of Pentecost. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers," by the way, this is the same thing Jesus calls them in Matthew 23, "'Who hath warned you to flee from the wrath to come?' Bring forth therefore fruits meet for repentance. Think not to say within yourselves, we have Abraham to our father. For I say unto you that God is able of these stones to raise up children unto Abraham. And now also the axe is laid unto the root of the trees. Therefore every tree which bringeth not forth good fruit is hewn down and cast into the fire. I indeed baptize you with water unto repentance. He's baptizing with water unto repentance. Is this a different baptism than the early church in Jerusalem practiced? But he that cometh after me is mightier than I, whose shoes I am not worthy to bear. He shall baptize you with the Holy Ghost and with fire, whose fan is in his hand, and he will throughly purge his fore, and gather his wheat into the garner, wheat, believers, into the garner, and will burn up the chaff with unquenchable fire." Very clearly we see baptism was established before the ministry of the Lord Jesus Christ even. Now Mark 1.1, I believe, is very important. context or timing factor relation to John the Baptist. So when was the beginning of the gospel? Very clearly, right at the beginning of Mark 1. The beginning of the gospel of Jesus Christ, the Son of God. The beginning of the gospel was not at his crucifixion and resurrection. They preached the kingdom of heaven. They preached the kingdom of God. Every believer is a part of the kingdom of heaven, as it is written in the prophets. Again, quoting from the Old Testament. Isaiah 40, verse 3. Malachi 3, verse 1. Prophets, plural. As it is written in the Prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his path straight. John did baptize in the wilderness, and preached the baptism of repentance for the remission of sins. So I'm asking the question again, is this a different baptism than what the early church practiced? Notice John 1 then. So this is in relation to John being questioned why he was baptizing. Here's his answer. John 1, verses 19 and following. And this is the record of John when the Jews sent priests and Levites from Jerusalem to ask him, who art thou? And he confessed and denied not, but confessed, I am not the Christ." Notice he's confessing this openly. And they asked him, what then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, no. What I think is interesting is they're not questioning the practice of baptism, they're questioning his authority to baptize. Then said they unto him, Who art thou, that we may give an answer to them that sent us? What sayest thou of thyself? He said, I am the voice of one crying in the wilderness. Make straight the way of the Lord, as said the prophet Esaias. So that was his authority. The prophet Isaiah, and obviously also Malachi, And they which were sent were of the Pharisees. And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? John answered them, saying, I baptize with water. Here's my question again. Is this a different baptism than what we find in the New Testament church? But there standeth one among you, whom ye know not, He it is who coming after me is preferred before me, whose shoes latch it I am not worthy to unloose. These things were done in Bethabara, beyond Jordan, where John was baptized. The next day, the next day, John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. The world, not just the Jews, by the way. This is he of whom I said, after me cometh a man which is preferred before me, for he was before me. And I knew him not, but that he should be made manifest to Israel. Therefore am I come baptizing with water." He was baptizing as a preparation for the Lord's ministry. And John Bear Record saying, I saw the Spirit descending from heaven like a dove, and it abode upon him, and I knew him not." Notice, who was the authority? Here's his answer to the question. Who was John's authority for baptizing? He that sent me to baptize with water, the same said unto me, upon whom thou shalt see the Spirit descending and remaining on him, the same as he which baptized with the Holy Ghost. God is the one who sent John to baptize. And I saw on my record that this is the Son of God. And it's very interesting in verses 35 and following then, he presents his disciples to the Lord Jesus. Verse 35, and again the next day, after John stood and two of his disciples, and looking upon Jesus as he walked, he saith, Behold the Lamb of God. And the two disciples heard him speak and they followed Jesus. Very clearly we see in John chapter three, he must increase, I must decrease. So as far as this baptizing, notice then chapter four, verses one and two, when therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, though Jesus himself baptized not, but his disciples, again, is this before or after Pentecost? Jesus is baptizing, he's following the same practice that John instituted, that he started at the beginning of the gospel. The question I want for us to consider is when were the 12 disciples and apostles re-baptized? When were they re-baptized? They were baptized at the time of John's baptism. In fact, that was one of the requirements of being a foundational apostle. It says in Acts chapter 1 verses 21 and 22, wherefore of these men which have accompanied with us all the time that the Lord Jesus went in and out among us. Notice this, beginning from the baptism of John, the beginning of the gospel. Until that same day that he was taken up, the ascension, taken up from us, must one be ordained to be a witness with us of his resurrection. Notice it starts at the baptism of John. The disciples, the apostles, were not re-baptized on the day of Pentecost, because that was the beginning of the church. Acts 2.41 says, The day that Gladly received his word were baptized, and the same day there were added unto them about three thousand souls. Was this a different baptism? Was this a different baptism than John the Baptist? Was this a different baptism than Jesus and his disciples? Was this a different baptism? I believe the testimony of baptism shows that the church started well before Pentecost. So it is not wrong to use that terminology, the church in the wilderness, because I believe very clearly we see from what we even see as far as the testimony of baptism, I believe what we see is that the church in the wilderness prefigured the church that would be established, be formed under the new covenant. So before and after the crucifixion, before and after the resurrection, before and after the ascension, before and after the day of Pentecost, Water baptism was practiced. Then you think about Acts chapter 10. So we have baptism on the day of Pentecost. We also have baptism of the Gentile household, household of Cornelius. Acts 10 verse 44, while Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision, Jewish believers, which believed were astonished. as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnified God. Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord, then prayed they him to carry certain days." Is this a different baptism? The testimony of baptism says very clearly That baptism started with John the Baptist. It was continued with Jesus and His disciples. It was continued in the church in Jerusalem. Then it was continued on to the churches, including Gentiles. It's the same baptism. There is no evidence at all in Scripture that there was a different baptism for Jews and Gentiles. It was the same baptism. So for dispensationalists to say, that the church, the Gentile church, and Israel are totally and separate and distinct from one another forever. That is heresy, and that is actually a twisting of scripture. Again, I agree with that in relation to unbelieving apostate national Israel. The church and apostate Israel are totally and distinct from one another, just like the church is totally and distinct from unbelieving Gentile nations. There is no difference here. The church and believing Israel are connected in Christ, and it is evidenced by baptism. So we have Romans 6, verses 3 through 5. We have water baptism, picturing our baptism into Christ. 1 Corinthians 12. Again, I emphasize the church at Corinth was made up of both Jewish and Gentile believers. Very clearly, we see that in in the book of 1 Corinthians. Notice it says in verses 12 through 14, for as the body is one and hath many members, and all the members of that one body being many are one body, so also is Christ. For by one spirit are we all baptized into one body, whether it be Jews or Gentiles, whether it be bond or free, and have all been made to drink into one spirit. Notice one spirit. For the body is not one member, but many. And what is emphasized in Galatians chapter three is that it doesn't matter our heritage, it doesn't matter our social background. It says in verse 26, for you're all the children of God by faith in Christ Jesus. For as many as of you have been baptized into Christ have put on Christ. And let me just say this, water baptism is a testimony of this baptism into Christ. Water baptism, according to Church of Christ, water baptism is what puts us into Christ. There's neither Jew nor Greek. There's neither bond nor free. There's neither male nor female, for ye are all one in Christ. And if ye be Christ, then are ye Abraham's seed and heirs according to the promise. I do not have a problem with the statement. I do not try to correct the Bible. The church in the wilderness, the church the called out Ecclesia in the wilderness. Why do I not have a problem with that? Because the new covenant was given to Israel, believing Israel, in the Old Testament, Jeremiah 31. That was a promise given to Israel. We as Gentiles are brought into the new covenant. If we're not brought into the new covenant that was given to Israel, then we have no hope. And I thought Ephesians 2 says we now have hope. So I wanna challenge those who try pulling a verse out of its context to prove their doctrines. You see, we need to compare scripture with scripture, compare spiritual things with spiritual. And if we don't do that, then we will be led into error about this so-called church in the wilderness. I agree, I agree. The prophets, the Old Testament prophets did not fully understand everything about this. But because they did not fully understand it does not mean they did not know anything about it. How do you explain 1 Peter 1? The Spirit of Christ was in the Old Testament prophets, and they ministered those things to us. I see very clearly so many references throughout the Bible, throughout the New Testament, that emphasize that God's plan, that He started with Abraham believing Israel. We are a part of that same plan that God established. And He made known this mystery of how we as Gentiles are a part of His plan that He had kept secret, that He established at the foundation of the world. I praise God and I thank God for including us Gentiles