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(4)
The dismissal, however, became de facto at Acts 28: where the Jew of the
dispersion is seen to manifest the same unbelief and unrepentance as was
manifested by the Jew in the land.
(5)
That the immediate consequence of Israel's failure, both in Matt. 11:-13:, and in
Acts 28:, was to give prominence to the Gentile, to introduce a "mystery" and
fulfil Isa. 6: 9, 10.
(6)
That the dismissal of Israel received its seal at the destruction of the Temple in
A.D.70, and
(7)
That the prison ministry of the apostle Paul was a ministry intended to bridge the
gulf between the dispensation that closed with Israel's rejection and opened with
the dispensation of the mystery.
If we can justify these seven assertions from Scripture, we can settle at once the
question as to whether the dismissal of the Jew in Acts 28: was "local" or "national".
(1) The "dismissal" of Israel was the "divorcement" of that people.--It is common
knowledge with students of prophecy that the figure of divorce is used of Israel's
lo-ammi condition, even as the receiving back of an erring wife is the figure used of
Israel's restoration to divine favour (Isa. 1: 1; Jer. 3: 1-8; Ezek. 16:; Isa. 62:). The
word translated "dismissed" (departed) in Acts 28: 15 is apoluo, which, while
meaning to release, or to let go generally, is used specifically for "divorcement"
fifteen times in the N.T.
"He was minded to put her away privately" (Matt. 1: 19).
"Whosoever shall put away his wife" (Matt. 5: 31, 32).
"Shall marry her that is divorced" (Matt. 5: 32).
These are the first four occurrences of apoluo in the N.T. In view of this common
usage of the word the significance of its choice for use in the passage in question is
unmistakable.
(2)
The dismissal de jure took place during the Lord's public ministry.--The
rejection of Israel hinged upon Israel's rejection of Christ: "Fill ye up then the measure
of your fathers" (Matt. 23: 32).
The righteous blood shed upon the earth, from the blood of Abel to the blood of
Zacharias son of Barachias, "shall come upon this generation", said the Lord
(Matt. 23: 34-36).
"O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are
sent unto thee, how often would I have gathered thy children together, even as a hen
gathereth her chickens under her wings, and ye would not. Behold, your house is left
unto you desolate. For I say unto you, Ye shall not see Me henceforth, till ye shall say,
Blessed is He that cometh in the name of the Lord" (Matt. 23: 37-39).
"Fill ye up"; "This generation"; "Ye would not"; "Your house"; "Not henceforth".
No prophetic utterance in Scripture could be more explicit. The temple is no longer
"My Father's house"; it had become "Your house". It was left "desolate", a word used
of Judas Iscariot (Acts 1: 20), and in another form of Babylon (Rev. 18: 19), and of the