4
The epistle to the Romans was the last that Paul wrote during the period covered by the Acts of the
Apostles, and in it he stated that some of the branches had been broken off (Rom. 11:17). There had been
several excisions of the branches (Matt. 13; Acts 13:46; 18:6), but the olive tree still stood when Romans
was written. It does not stand today, for the nation of Israel has been `plucked up' and scattered all over
the earth. The tree is cut down, and Israel is lo ammi - not My people. They await the Deliverer, Who
shall turn away ungodliness from Jacob, and graft the natural branches back again into the olive tree, or in
other words, restore Israel nationally. Then will the olive tree flourish once more (Hos. 14:4-7).
When was this tree cut down? We believe Acts 28 supplies the answer. It was there that Isaiah 6:9,10
was quoted for the last time concerning Israel, giving them blinded eyes, dulled ears, and a non-
understanding heart, the very negation of the New Covenant (Note Jer. 31:33, and the reference there to
the `heart').
After this time the olive tree is never mentioned again in Paul's epistles. The cutting down of the olive
tree must mean that God is now dealing with His people in a new way; in other words, a new dispensation
or administration must now be operating. Hence the `Dispensation of the secret' (Eph. 3:9 R.V.) which
follows Acts 28, containing what God now wills to make known to His saints, consequent upon the
failure of the olive tree - Israel. This is not the olive tree patched up or improved from the Acts period,
but a new revelation and a fresh commencement in God's purposes.
(2) The church of the Mystery is a new creation (the word `make' in Ephesians 2:15 is the word `create',
and is so translated in the R.V.). Now creation, whether in the material universe or the spiritual realm,
means a new beginning (see 2 Cor. 5:17; Rev. 21:1,4, 5), old things pass away, all things become new.
Hence in the same verse that speaks of this church being a `creation', it is designated a new man (Eph.
2:15). Thus, the church of the Mystery is not an evolution doctrinally from the church formed during the
Acts of the Apostles, but a new creation - a fresh beginning. We do not believe that evolution can be
found here any more than in the material universe of Genesis 1.
(3) Ephesians 4:12 uses the phrase, `the perfecting of the saints', in connection with the practical
outworking of the Mystery. The word translated `perfect' is not the usual word which means `to bring to
completion or maturity'. lt has behind it the thought of a rupture or breakage, compare `mending their
nets' (Matt. 4:21); `perfectly joined together' (1 Cor. 1:10; note the reference in the context to `division');
`restore' (Gal. 6:1; because of the separation caused by sin). It is a word therefore that aptly describes
this new ministry. The breakage had come at Acts 28 and the saints needed to be `mended' or `adjusted'
to the new dispensation of the Mystery.
For these three reasons we feel that we cannot teach faithfully that the Mystery is but a dispensational
development of things that pertained during the Acts of the Apostles.
Moreover, the usage of the words `adoption' and `firstborn' in the Scriptures shows that God has at
least three companies of His redeemed children which are blessed in differing spheres. We must not read
our Western ideas of adoption into the New Testament. An adopted child today can never be in such a
close position as a child by birth.
The reverse was possible in New Testament times.
`Adoption was a kind of embryo will; the adopted son became the owner of the property and the property could pass
to a person that was naturally outside the family only through his being adopted ... this ancient form of will was
irrevocable and public. The terms "son" and "heir" are interchangeable. ... lt is remarkable that the adopted son
should have a stronger position than the son by birth; yet it is so' (A historical Commentary on St. Paul's epistle
to the Galatians, Sir William Ramsay, D.C.L.).
Such was the custom of adoption when the apostle Paul wrote to the churches of Galatia and it forms
the basis of his arguments in chapter 3 (see verse 15). Those who by grace receive the blessing of
adoption in the Scriptural sense are put in the position of the firstborn with the firstborn's inheritance.
First of all is Israel according to the flesh - `to whom pertaineth the adoption' (Rom. 9:3,4). `Israel is
My son ... My firstborn' (Exod. 4:22). Consequently in the earthly sphere where their blessings are