ACTS 28. THE DISPENSATIONAL BOUNDARY

The BASIS of this ministry in both passages is the Old Testament Scriptures, Luke 24:25,27,45; Acts 28:23.

The METHOD is Exposition, Luke 24:27,32; Acts 28:23.

The OBJECT is Persuasion, Luke 24:25,32,45; Acts 28:26.

In addition, we have such parallels as the use of the word bradus `slow' (Luke 24:25) and `dull' bareos (Acts

28:27). While the eyes of the two in Luke 24 were `opened', the eyes of Israel were `closed' (Acts 28:27).

In neither Luke 24, Acts 1 nor Acts 28 have we yet discovered the slightest allusion to the high calling of the

church of the Mystery. We are on the verge of its revelation, but not until Israel became Lo-ammi `not My people'

could that calling of the Gentiles that goes back for its inception to `before the foundation of the world', be made

The testimony of the apostle on that memorable day was twofold. It was concerning `the kingdom of God' and

`concerning Jesus', and it was found entirely in the testimony of the Old Testament. For the difference between `the

kingdom of God', `the kingdom of Heaven' and `The Church', see KINGDOM2.

It is evident that `the restoration of the kingdom to Israel' (Acts 1:6) arose as a direct result of the Lord's

testimony `pertaining to the kingdom of God' (Acts 1:3), and Paul in Acts 26:22 declared that up to that point he had

declared `none other than Moses and the Prophets did say should come'. So, here, in his testimony to the Elders of

the Jews the teaching of the Old Testament Scriptures that impinged on `the hope of Israel' set the limits to his

message. When one remembers the scrupulous care with which the apostle speaks of his Lord in his epistles, rarely

calling Him `Jesus', but nearly always giving Him His title `Lord' or `Jesus (the) Christ', it is a matter of importance

to observe that to the Jews he spoke `concerning Jesus'.

When the dismissal of the Jew was over, and the salvation of God sent to the Gentile, a change is observed. He

now speaks `concerning the Lord Jesus Christ' (Acts 28:31). Not only so, the omission of any reference to the Old

Testament Scriptures is eloquent.

In his early epistles Paul makes constant appeal to the Old Testament. The Gospel which he preached had been

`promised afore in the holy Scriptures' (Rom. 1:2); the doctrine of Justification by Faith is confirmed by the words

`as it is written' (Rom. 1:17); indeed `What saith the Scriptures?' (Rom. 4:3) might well be cited as typical of Paul's

attitude during his early ministry (see TWOFOLD MINISTRY OF THE APOSTLE PAUL). In 2 Timothy 3:16 Paul makes it

clear that to the very end he unhesitatingly believed that `All scripture was given by inspiration of God' - and yet the

moment we cross the boundary line of Acts 28 into his `Prison Epistles' that moment we come into the light of a

new revelation, something that had been hid in God from the ages, and something not found in the Old Testament

writings, something indeed that was a Mystery, or a Secret as the word means. `It is written' occurs some forty

times in Paul's early epistles, the phrase is never again employed by him after Acts 28. Not one quotation of

Scripture meets us in Ephesians 1, until we come to the reference to Psalm 8 in Ephesians 1:21-23.

We read on through chapters 2 and 3 right into the practical section chapter 4, before we meet the next reference

to the Old Testament namely Ephesians 4:8. There is no direct quotation of Old Testament Scripture in Philippians

or Colossians and but one in 2 Timothy 3:9, an allusion to Numbers 16:5 and 26.

In the seven later epistles, there are not more than eight references to the Old Testament and of this number not

one can be said to teach the peculiar doctrine that was entrusted to Paul to make known.

We have already reminded the reader that the word `depart' apoluo (Acts 28:25) indicates Israel's `divorcement'

and the words `they agreed not' (assumphonos) are used of the marriage relationship also (1 Cor. 7:5).

The failure of Israel and the consequent blessing of the Gentile, was foreshadowed in Paul's opening ministry as

recorded in Acts 13. The doom there threatened, now falls. Here is the de facto execution of the sentence that was

pronounced de jure in Matthew 23:38, `Your house is left unto you desolate'.

Since the call of Abraham, the Scriptures contain no record of a Gentile being saved independently of Israel.

`Salvation is of the Jews' was the testimony of the Lord Himself to the woman of Samaria.