UNITED, YET DIVIDED
18
While Israel remained as a recognized kingdom, Nebuchadnezzar could not be the head of gold, neither could
the times of the Gentiles commence. So, in like manner, no revelation of absolutely unqualified equality for the
Gentile believer could be made in any epistle written while the Jew still held his God-given place. Paul said that it
did profit to be a Jew, and circumcision did hold an advantage dispensationally. Romans sets forth Israel's
dispensational privileges in chapter 9:3-5, viz.:
A
According to the flesh (kata sarka). Brethren.
B
Israelites.
C
Sonship.
D
Glory.
E
Covenants.
E
Law.
D
Service.
C
Promises.
B
Fathers.
A
According to the flesh (kata sarka). The Messiah.
Bounded indeed by `the flesh', these blessings were Israel's, and no Gentile could find a place there. Imagine
anyone today saying, `Is He the God of the Jews only?' (Rom. 3:29; 9:24). Today we rather forget that the Jew has
a place at all. This testifies to the fact that Romans belongs to a period that has passed as touching its dispensational
teaching. The Gentiles are reminded that they are wild olive branches graft into the true olive, and that finally the
broken branches shall be put back, and `so all Israel shall be saved' (chapters 9 to 11). Israel's attitude during the
Acts is that of a `disobedient and gainsaying people' (Rom. 10:21).
Blessings Abrahamic
Closely related to this Jewish element is the emphasis upon Abraham. Taking the six epistles on either side of
Acts 28, as before shown, we find that Abraham is mentioned by name 19 times before Acts 28, and never again
mentioned in the other six epistles. Both Romans and Galatians show that the Gentiles were included in the
blessings of Abraham, that justification by faith, which so characterizes Paul's preaching, was made known to
Abraham before circumcision, i.e. while Abraham was a Gentile. The rightful inclusion of the Gentile in the
promise made to Abraham is the very basis of Paul's contention during the Acts, but when Israel passes off the
scene, Abraham passes too. He who had so strenuously fought for the inclusion of the Gentile in the Abrahamic
covenant, omits reference to Abraham in his later epistles. It is evident that another promise, and another phase of
God's purpose are brought to light when Israel ceases nationally. During the period of Israel's blindness, the
Gentiles are either living on crumbs, saved by hope, or are enjoying the `spiritual blessings in the heavenlies in
Christ', which are not included in the blessing of Abraham.
This link with the Jew and with Abraham must of necessity have a bearing upon the character and sphere of the
believer's HOPE.
Israel's hope
Acts 3:19-26 gives the hope of the Acts period in its main issues:
`REpent ye therefore, and be converted, that your sins may be blotted out, when the times of REfreshing shall
come from the presence of the Lord; and He shall send Jesus Christ, which before was preached unto you:
Whom the heaven must receive until the times of REstitution of all things, which God hath spoken by the mouth
of all His holy prophets since the ages. For Moses ... Samuel ... . Ye are the children of the prophets, and of the
covenant which God made with our fathers, saying unto Abraham, And in Thy seed shall all the kindreds of the
earth be blessed. Unto you FIRST, God, having raised up His Son Jesus, sent Him to bless you, in turning away
every one of you from his iniquities' (Author's translation).
This synopsis of the hope includes the following points: