We may learn a very profitable lesson in "Dispensational Truth" and the value of

"Right Division" if we will observe how three writers of the New Testament handle the

passages referred to in Isa. 42: and 49:

(1)  The quotation of Matt. 12:--Matt. 12: approaches the first great crisis of the

New Testament, the rejection by Israel of their Messiah and King. In the immediately

following chapter "mystery" occurs for the first time in the phrase, "The mysteries of the

kingdom of heaven", where parable is employed to hide rather than reveal truth

(Matt. 13: 10-12), and where Israel's rejection, as foretold in Isa. 6: 9, 10, now begins

to take place. It is in such a context that Matthew introduces the blessing of the Gentile

into his gospel.

According to Matthew's account the Saviour was named "Jesus, for He shall save HIS

PEOPLE from their sins" (Matt. 1: 21). He was born, to "rule MY PEOPLE Israel"

(Matt. 2: 6). It was eventually "This PEOPLE's heart" that waxed gross (Matt. 13: 15).

The Gentiles are not introduced by Matthew in a favourable sense until the citation from

Isa. 42: in Matt. 12: 18, 21.  "Not in a favourable sense" is in fact understating the

truth, for in Matt. 10: there is a definite exclusion of the Gentile: "Go not into the way of

the Gentiles" (Matt. 10: 5). With Matthew's testimony before us we can therefore safely

say that, not until the rejection of Christ by Israel became quite evident, did the Gentile

have any part or lot assigned to him in the scheme of salvation.

(3)  The quotation of Luke 2:--The designed intentions of two writers is nowhere

more clearly evident to the enquirer than in the case of Matthew and Luke. Where

Matthew says "kingdom" Luke says "forgiveness of sins" (Matt. 3: 2; Luke 3: 3);

where Matthew says "King" Luke says "Saviour" (Matt. 2: 2; Luke 2: 11). Matthew

makes no reference to the prophetic utterance of old Simeon. To do so would not further

his intention of presenting Christ as "King of the Jews". But Luke inserts it because it

does most definitely further his intention to present Christ as Saviour, not only of the

people of Israel, but of the Gentiles.

Here, it will be observed, Simeon, who was waiting for the consolation of Israel

(Luke 2: 25), is inspired to place the Gentile before Israel. This would have outraged the

feelings of the Jewish reader, as may be seen by consulting the effect of "this word",

"Gentiles", in Acts 22: 22;  yet in the Gospel of Luke, the companion of Paul, the

Apostle to the Gentiles, this order of blessing is in harmony with its message.

(3)  The quotation of  Acts 13:--The two halves of the Acts of the Apostles,

Acts 1:-12:, Peter's ministry, and Acts 13:-28:, Paul's twofold ministry, may be

compared with the two presentations of truth by Matthew and Luke just noted.

Acts 13: corresponds somewhat with Matt. 12:, 13:, for there the Apostle says: