anther link with Jerusalem and the Jew was snapped.  Here, such is the evident

comparison intended between the uproar caused at the Ephesian Temple and the uproar

caused at the Temple at Jerusalem, that we give a few details.

The relation of these two sections is, moreover, strengthened when we observe that it

was "the Jews which were of Asia" (Acts 21: 27) that stirred up the people, and that the

uproar arose over "Trophimus an Ephesian" (Acts 21: 29). While the Temple of Diana

at Ephesus was the shrine of an idol, and the Temple at Jerusalem was the Temple of the

Lord, yet the inspired narrative seems to place them over against one another, as much as

to say that, in spirit, there was now little to choose between them. The action of the

Town Clerk, the Roman Captain, and other parallels, will speak for themselves.

For the time being we have left the central section, 20: 1 - 21: 26, undeveloped. In it

are recorded journeys made from Macedonia to Jerusalem, and also that, at Miletus,

the apostle made known that a new ministry, associated with prison, awaited him

(Acts 20: 17-38). Most significant, also is the fact, that at the opening of this division,

Paul expressed the desire "to see Rome" (Acts 19: 21); and at the close, at Jerusalem,

the Lord stood by the apostle and said:

The third sub-division B 23: 23 - 28: 16, is concerned with the various trials of

the apostle under Felix, Festus and Agrippa, and ends with the shipwreck at Melita, and

the eventual arrival at Rome.

The reader is earnestly requested to make the outline of this important part of

Scripture his own. Let him remember that the time and trouble which he takes in

checking the references and seeing "whether it is so" must necessarily be small when

compared with the time and patience expended in discovering the outline at the first.

This we have gladly done, giving the results freely, and we therefore feel that we can,

without apology, ask all readers to give it more than a passing glance, for this part of the

Acts is most important to us as believers of the Gentiles. It was during this period that

the apostle made known the great foundation of justification by faith, upon which the

truth of the mystery was subsequently to rest. The dispensation of the mystery was not

given to Paul, nor did he make known that new revelation, until the Jew was set aside.

Consequently the earlier epistles know nothing of it. Nevertheless, however high the

building may be; however it may soar into heavenly places; it must rest solidly upon a

good foundation, and it is in the Epistle to the Romans that that foundation is laid. There

are dispensational features in Romans that have been superseded by others, more

glorious, but Redemption, Righteousness and Resurrection remain the three R's, whether

of Galatians and the opening of Paul's ministry, Ephesians in its highest glory, or

II Timothy at its close.