DISPENSATIONAL TRUTH
ACTS
55
AND
`All these things spake Jesus unto the multitude in parables; and without a parable spake He not unto them: that
it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter
things which have been kept secret from the foundation of the world' (Matt. 13:34,35).
The parables were spoken `unto them' (13:10,11,13,34), `in them' (13:14), `this people' (13:15), and to him that
`hath not' (13:12), referring to the multitude in contrast with the disciples, who are referred to in the passages which
say, `It is given unto you to know' (13:11), `whosoever hath' (13:12); `blessed are your eyes ... ears' (13:16). The
position of the disciples is even favourably compared with that of `prophets and righteous men' (13:17). The
`mysteries' of the kingdom of heaven were not revealed until it became evident that Israel were going to reject their
King, and that the manifest, open, course of the kingdom would be suspended while a secret aspect, hitherto
unknown, would supervene.
The `secret' phase of the kingdom of the heavens has its effect upon Gentile dominion, which was also running
its course. By the time our Lord came to Bethlehem, the prophetic period of 490 years (Daniel 9) was well-nigh
exhausted. The fourth kingdom was ruling the habitable earth and would easily have produced the Monster with
which Gentile rule will close (Rev. 13). If Israel had accepted their King, Tiberius, Caligula and Nero had all the
making of the Beast, and Herod (Acts 12) exhibited characteristics that could easily have become the Antichrist.
The Lord had definitely said, `The time is fulfilled' (Mark 1:15), and Peter declared that if Israel would but repent
the times of refreshing and restitution would begin which had been the theme of all the holy prophets since the
world began (Acts 3:19-26). It is impossible to think that had Israel repented, God would have failed to respond.
But Israel did not repent, and the kingdom, in all its phases, including Nebuchadnezzar's line and successors,
entered on its `mystery' phase.
Associated with these mysteries of the kingdom of heaven is the time period, `The foundation of the world'. The
full expression, `From the foundation of the world', occurs seven times in the New Testament and is associated with
the following aspects of truth:
Matt. 13:35. The secret, associated with the parables of Matthew 13.
Matt. 25:34. The kingdom, prepared for those of the nations who were kind to the Lord's brethren, even though
their service was not consciously directed to Him.
Luke 11:50. The shedding of the blood of the prophets, for the truth's sake, commences with Abel; therefore the
expression `From the foundation of the world', goes back at least to the days of Adam.
Heb. 4:3.
Speaks of the institution of the Sabbath and its fulfilment, and the finishing of the work of God in
connection with this period.
Heb 9:26.
An argument is used in which this period is introduced in order to show the folly of the reasoning in
question in the passage.
Rev. 13:8.
The book of life of the Lamb slain, which had been written from the foundation of the world.
Rev. 17:8.
Names not written in this book of life.
The first time the Gentiles are mentioned with approbation in Matthew (see 4:15; 6:32; 10:5,18; 12:18,21;
20:19,25), is in chapter 12, that is, upon the Lord's rejection:
`Then the Pharisees went out, and held a council against Him, how they might destroy Him ... should not make
Him known: that it might be fulfilled which was spoken by Esaias the prophet, saying ... He shall shew judgment
to the Gentiles ... and in His Name shall the Gentiles trust' (Matt. 12:14-21).
In the immediate context of this first quotation from Isaiah 6:9,10 in the New Testament we have, therefore, the
following suggestive features:
(1)
The rejection of Christ as Israel's Messiah and King.
(2)
The introduction of a contingency into the problem of John the Baptist.
(3)
The first occurrence of the word `mystery'.
(4)
The first occurrence of the phrase `From the foundation of the world'.