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These features make this dispensation of the Mystery unique. No one has any warrant
to say that other mysteries were not in the mind of God "since the ages" or if they were
that this must all refer to the same event, even as Acts 15: 18 suggests.
One other most important item must be referred to in connection with the claim that
Acts 13: is the commencement of the dispensation of the Mystery, and that is the
position of the people of Israel at the time. When the ministry of this chapter was
initiated, Israel was still a people recognized by God. Both in the record of the Acts, and
in the epistles of the period the hope of Israel runs through the record from end to end (cf.
Acts 26: 6,7; 28: 20; Rom. 15: 12, 13), and while the hope of Israel remained, the
Mystery could not obtain. We must find some place in the history of the times where
Israel become lo-ammi "not My people" (Hos. 1: 9; 3: 3, 4) and that cannot be found
anywhere in the N.T. except at Acts 28: 28, 29.
For a fuller analysis of this feature, see the booklet Acts xxviii: the Dispensational
Frontier.
While much can be learned by comparing the circumstances that produced the
thirteenth or twenty-eighth chapter of the Acts, we shall miss the most important lessons
unless we consider Acts 13: positively, and see for ourselves what it is designed to
teach.
The Acts of the Apostles is mainly the record of two ministries:
(1) THE MINISTRY OF PETER (1: 15 - 12: 23).
(2) THE MINISTRY OF PAUL (12: 24 - 28: 31).
When we compare what happened at Antioch (Acts 13:) and at Rome (Acts 28:)
we perceive that the one was a forecast of the other thus:
At Antioch.
A Jew withstands the gospel. Stricken with blindness.
At Rome.
The Jews believe not and blindness falls on the nation.
At Antioch.
A Gentile (Paulus) believes.
At Rome.
The Gentiles the chief care of the Apostle.
At Antioch.
A warning. "Beware lest that come upon you."
At Rome.
A fulfillment. "Lest they should see with their eyes, etc."
At Antioch.
The door of faith opened to the Gentiles.
At Rome.
The salvation of God sent unto the Gentiles.
At Antioch occurs the separation of Barnabas and Paul, and several features of this
opening ministry foreshadow the close of the Acts. For example: Paul's first miracle
contrasts with Peter's first miracle. Peter heals a Jew; Paul blinds a Jew. This Jew
withstands the truth, and a Gentile, who bears the same name as the Apostle, believes.
Resulting from the opposition of the Jews at Antioch, there is a local turning from the
Jew to the Gentile and Paul utters that word of warning which anticipates the dreadful