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(5)
In Acts 13: Paul is separated by the Holy Spirit, and evangelized some of the cities of
Galatia. He addressed the congregation in the synagogues as "Men and brethren,
children of the stock of Abraham", (but added what Peter could not have added
until the revelation given him in Acts 10:), "and whosoever among you feareth
God. To YOU is the word of this salvation SENT" (Acts 13: 26).
Explaining his attitude subsequently, Paul said to the Jews:
"It was necessary that the word of God should FIRST have been spoken to you: but
seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn
to the Gentiles" (Acts 13: 46),
and the closing words of Acts 14: show that here, not in the Gospels, nor in Acts
1:-12:, but here God "opened the door of faith unto the Gentiles".
(6)
Paul's defence recorded in Acts 22: was given in Hebrew, and when he spoke before
king Agrippa, he acknowledged that Agrippa was "expert in all customs and
questions which are among the Jews" and later said:
"And now I stand and am judged for the hope of the promise made of God unto our
fathers: unto which promise our twelve tribes, instantly serving God day and night, hope
to come" (Acts 26: 6, 7).
It is evident that Paul had not heard of the "lost" ten tribes! And when at length Paul
reached Rome, instead of fulfilling his long cherished desire (Rom. 1: 9-13), he called the
chiefs of the Jews together, and told them:
"For the hope of Israel I am bound with this chain" (Acts 28: 17-20).
It is evident from these Scriptures, that throughout the gospels, and right through to
the close of the Acts, Israel was a factor to be reckoned with, but what Gentile today
could, if he would, become like the graft of wild olive?
The New Covenant and the Mystery.
Two distinct callings and spheres of blessing.
The word "testament" is too closely interwoven into our speech that it cannot now be
dispensed with, nevertheless it is unfortunate that it is used as a synonym for "covenant",
for these two words have different associations. The chief use of the words "testament"
or "testamentary" is to do with a person's will, as drawn up by a solicitor, which opens
with the words:
"This is the last will and testament of . . . . ."
The Greek word diatheke is translated both "covenant" and "testament" in parallel
passages, as:
"A Surety of a better testament" (Heb. 7: 22), and
"The Mediator of a better covenant" (Heb. 8: 6).
There can be no doubt but that the word "covenant" should be used in practically
every occurrence of the word diatheke. We are not however, governed either by the