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The third illustration is the chief purpose of the Chart, to prove that
the present dispensation of the Mystery is consequent upon the rejection of
Israel in Acts 28. The prophecy of Joel which underlies the teaching of the
day of Pentecost is insistent upon repentance (Joel 2:12 -14). The
restoration of Israel is set forth in the miracle of the lame man (Acts 3),
and the vision of the sheet that Peter saw (Acts 10) is an indication that
Jewish exclusiveness is going.
The twofold ministry of the apostle Paul now comes to light (see Acts
20:17 -24 and 26:16 -18), revealing that his second ministry would be
accompanied with imprisonment, would be related to a second revelation from
the Lord, and would be directed particularly to the Gentiles. The last
`signs and wonders' that fulfil the promise of Mark 16:17,18 are recorded
(Acts 28:1 -10), the last reference to the `hope of Israel' is made (Acts
28:20), the last citation of Isaiah 6:10 is made, and Israel become lo -ammi
(not My people, Hosea 1:9), the `salvation of God is sent unto the Gentiles',
and the dispensation of the Mystery is made known.
The way in which Isaiah 6:10 is cited at great crises in Israel's
history is worthy of study.
As we have dealt very fully with Matthew 13 under the heading Parable
(p. 122), we pass on to those references to the mysteries that have a bearing
upon Dispensational Truth and the high calling of the Church. These
references we will subdivide as follows:
(1)
The mystery of Romans 16:25 -27.
(2)
The mystery as revealed in Ephesians and Colossians.
(3) The mystery as spoken of in 1 Timothy.
(1)
The
Mystery
that
had
been
Silenced
(Romans 16:25 -27)
We now come to the closing section of the epistle to the Romans, a
section that it is of the utmost importance to understand, and about which a
great deal of discussion has arisen.
The genuineness of the doxology has been disputed (1) on the ground
that its position is unsuitable either at the end of chapter 14:23, where it
stands in 190 manuscripts, or at the close of chapter 16; (2) on the ground
of its `un -Pauline' lack of simplicity. The doxology is unusually elaborate
for Paul's epistles, but there is of course no rule governing such a matter,
and the nature of the subject in the case in point fully accounts for any
complexity in its composition. The doxology is found:
(1)
After 16:24, in MSS. B, C, D, E, Aleph, Syr., Copt., Alth., Vulg.
Lat. Fathers.
(2)
After 14:23 by L., most cursive MSS., Chrys., Theod., etc.
(3)
Both after 14:23 and 16:23 by A5,17,109 Lat.
(4) Nowhere D, F, G, Marcion.*
When we consider the structure of the epistle as a whole, we
shall see two things:
(1)
It can stand nowhere else but where it comes in the A.V.
(2)
If it were omitted, the epistle would remain for ever imperfect.