Does Acts 13:38-39 Refer to the Grace Message of the Mystery Program

      I know many teach that Acts 13:38-39 refers to the beginning of the grace gospel that is preached in the Mystery Program.  Acts 13:38-39 certainly is different than what was said prior to this point.   I would like to question the assumption that Acts 13:38-39 is a reference to grace being preached in the Mystery Program.  Actually, I think Paul is explaining to Israel in Acts 13:38-39 that with the cross, there is a "grace message" for Israel and the Kingdom Program.  The writer of Hebrews makes this clear by stating, " Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need" (Heb 4:16).  Although Paul does say, “And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses,”  I do not think this has to refer to the grace gospel of the mystery program.  Isaiah 53:11 prophecies of Christ, not the Law of Moses, justifying many.  Isaiah 45:25 states, “In the LORD shall all the seed of Israel be justified, and shall glory.”  Justification for Israel under the Kingdom Program was no mystery.  I think most everything in Acts chapter 13:1-38 sounds Jewish and kingdom related.  Acts 13:40 refers back to a warning in the prophets which would be Jewish.  The grace message of the Mystery Program has no warnings from the Old Testament prophets!  Acts 13:39 taken alone sounds like the grace gospel under the mystery program, but in the context of this chapter I think Paul has in mind the justification spoken of in Isaiah mentioned above.  I also think this is the reason the writer of Hebrews says to the Hebrews that perfection was not by the Levitical priesthood which concerned the law.  Consider Hebrew 7:11-12:

     [11] If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?

    [12] For the priesthood being changed, there is made of necessity a change also of the law.

With the cross the message of the Kingdom program certainly had to change according to verse12 above, but it still required "enduring to the end" and "holding fast."  Hebrews 3:6 states, "But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end."  

     How is Israel able to have "grace" under the Kingdom Program?  The answer, I believe, is the "blood of the New Testament."  Matthew 26:28 states, "For this is my blood of the new testament, which is shed for many for the remission of sins."  This coincides with Hebrews 9:15, "And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance."  Remember, under the Kingdom Program before the cross, the blood of bulls and goats could not take away sins (Heb 10:4).  The cross had to take place in order for God to carry out the promise of Acts 3:19, "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord."

     Under the Mystery Program one can isolate Acts 13:38-39 and apply it as doctrine for today, but remember most every thing before verse 38 in Acts 13 is Jewish and Kingdom related.  After verse 39 in Acts 13 there is a warning given to Israel, not believers under the Mystery Program, concerning ignoring the work of Christ.  My preference in teaching grace, justification, and forgiveness is to go to Ephesians where the mystery is clearly revealed and there is a pure grace gospel with no warnings that do not apply to believers under the mystery program.  Things that are similar are not the same.

Should Grace Believers Read/Study the Book of Psalms

      A stereotypical view of "Mid Acts Right Dividers" is they only read/study Romans through Philemon.  A stereotypical view of the "Acts 28 Right Dividers" is they only read/study Paul's Epistles written after Acts 28 (Ephesians, Philippians, Colossians, 1 & 2 Timothy, Titus, and Philemon).  Unfortunately these stereotypical views are true of some of the Mid Acts as well as Acts 28 Right Dividers.  To answer the question (should grace believers read and study the book of Psalms?), the grace believer should consider what his Apostle Paul says.  2 Tim 3:16 states, "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:"  Grace believers should read/study all the books of the Bible including Psalms.  It is true that a lot of the doctrine in Psalms does not directly apply to grace believers, so we must rightly divide while reading/studying Psalms as well as any other book of the Bible including Paul's writings.

     In conclusion I would argue that the Book of Psalms was for those under the Law, under the kingdom program, as well as under grace.  

     Under the Law 1 Chron 16:9 states, "Sing unto him, sing psalms unto him, talk ye of all his wondrous works."

     The kingdom believer is told in James 5:13, " Is any among you afflicted? let him pray. Is any merry? let him sing psalms.

     The grace believer in a "post Acts 28 Epistle" is told to, "Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord" (Col 3:16).

How Grace Believers Should Respond to "Things that Happen"

       How Grace Believers Should Respond to "Things that Happen?"  Good and bad things happen to all people whether saved or lost.  Most believers have no problem dealing with the good things that happen in life, but what about the bad things?  As grace believers that rightly divide and claim Paul as the pattern for this age of grace, then Paul's writings should be consulted in regards to this question.  The answer is not hard to find, but living out the answer in our daily lives is another story.

     The answer to the question, "How Grace Believers Should Respond to Things that Happen," is found in Philippians 1:12.  It states:

"But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel;"

As grace believers we should use the things that happen to us to further the gospel if possible.  If you have to deal with the mechanic fixing your broken down vehicle, then try to find a way to share the gospel.  If you find yourself at the doctor's office or hospital give the gospel if the opportunity arises.   If you find yourself at the funeral home visiting a bereaved family, then try to give the gospel to somebody.  If you are recognized at work for a job well done, try to figure out some way to publicly give God the glory and witness for Him.  

     Remember that Paul's ministry was not just one of teaching doctrine rightly divided, but it was also one of practically living out that doctrine on a daily basis.

   

The Lord's Supper & Inconsistencies Among Some Mid Acts Dispensationalists

      Most Mid Acts Dispensationalists reject water baptism as an ordinance.  Most will not even entertain the notion that it can be practiced as a symbol, figure, or memorial under Grace.  On the other hand a sizable number of Mid Acts people will either call the Lord's Supper an ordinance or will at least practice it as a symbol for faithful church members to observe.  I have several issues with the above approach.

     First of all, many Mid Acts people throw out water baptism because it was practiced during the "Acts Period" in which Paul was going to the Jew first, etc.  The problem with this argument is the very book of the Bible that Paul writes about the "Lord's Supper" is the very same book which he mentions practicing water baptism-1 Corinthians.  Yes, 1 Corinthians concerns the "Acts Period."  This includes the chapter on the "Lord's Supper" (1 Cor 11).  The Corinthians were getting water baptized and partaking of the "Lord's Supper at the same time.  During the Acts period it is obvious that Paul had no problem practicing water baptism even while knowing he was not "sent to baptize" (1 Cor 1:13-17 & Acts 18:8).  By the way most Mid Acts people will only quote 1 Cor 1:17 when referring to water baptism, which is a convenient way to ignore Paul's practice of water baptism in the preceding verses.  Can one be consistent in tossing out water baptism which in only mentioned in an "Acts Epistle" but retain the "Lord's Supper" which is only mentioned in an Acts Epistle?  No instructions are given in the post Acts 28 Epistles for either water baptism or the Lord's Supper.

     Second, when many Mid Acts people come to 1 Cor 11 where Paul talks about the Lord's Supper (vs 20-34) they will take the position the Lord's Supper is an ordinance since the word "ordinance" is mentioned in 1 Cor 11:2, "Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you."  The problem is Paul did not praise the Corinthians in their observance of the Lord' Supper, but he rebuked them.  The "ordinances" according to vs 2 were things the Corinthians were keeping and doing correctly!  

     Finally, but much more could be said, many of the Mid Acts people that practice the Lord's Supper as an ordinance only take a few verses, such as vs 23-25, of 1 Cor 11 dealing with the Lord's Supper and ignore the rest. The position is, we will do this, i.e. the Lord's Supper, to "shew the Lord's death till he come."  So are you also going to say a believer under Grace, if he does the Supper incorrectly, will be guilty of the body and blood of Christ (1 Cor 11:27)?  Can a believer under Grace drink "damnation" to himself (1 Cor 11:29)?  Will a Grace believer get weak, sick, and die if he does the "Supper" incorrectly (1 Cor 11:30)?  Most of the Mid Acts people I am familiar with would answer "no" to the above questions.  Can one be consistent in claiming 1 Cor 11:23-25 as an ordinance for the "Lord's Supper" and throw out the remainder of the chapter that continues the discussion of the Lord's Supper?

     Although many might consider me a "border line hyper" based on some of my posts, I also try to be a practical believer under Grace.  I refuse to cause unnecessary division in the Body of Christ by creating  a new set of ordinances as a " right division grace believer" in commanding "not to get water baptized" or "do not observe the Lord's Supper."  I have no problem with either water baptism or the Lord's Supper as figures, symbols, or memorials.  Even the Kingdom Apostle Peter said baptism is a "figure" (1 Pet 3:21).  Once a believer under Grace starts making these "ordinances" (meaning requirement for salvation, church membership, or to be considered "faithful") then the believer ceases to practice Grace!

Is Romans through Philemon the only place for a Grace Believer's Doctrine

      Many right dividers use the cliche "our mail is Romans through Philemon" or "our doctrine is found in Romans through Philemon."  In time past I used these expressions as well, but now I do not.  Why?

     In answering this I would say much of the doctrine for the church under the mystery program is found in Romans through Philemon.  The caveat is that not all the information in Romans through Philemon concerns the mystery program.  Some of it is Jewish and Kingdom Doctrine (for one example see Romans 9-11).  Also in saying "our mail is found in Romans through Philemon" limits the believer under the mystery program in understanding all the details of a particular doctrine.  For example, consider the doctrine of creation.  Am I as a believer under the mystery program supposed to limit my understanding of creation just to what Paul wrote in Romans through Philemon?  Absolutely not!  My apostle Paul told me that all scripture is profitable for doctrine (2 Tim 3:16-17).  This means I can study Genesis and other books of the Bible, under the mystery program, along with the brief information Paul gives about creation in his epistles, to get a complete (perfect) understanding of the doctrine of creation.  By the way, our apostle says the man of God is complete only with "all scripture" and not just the Pauline Epistles.  Read 2 Timothy 3:16-17:

[16] All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:
[17] That the man of God may be perfect, throughly furnished unto all good works.

     I think many right dividers had good intentions in coining the phrase, "our mail is Romans through Philemon."  However, as I said above, I think the approach is incorrect.  I think the correct approach for the believer under the mystery program is to first of all learn what the mystery is (see Eph 3 & Col 1).  After getting a good understanding of the mystery, then all scripture must be rightly divided according to the mystery program and the kingdom program.  Read 2 Timothy 2:15, "Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth."  Remember Paul said all Scripture (not just his writings) is profitable for doctrine.  This means that believers under the mystery program can find their "mail" interspersed throughout the entire Bible.  It just has to be divided.  Also, since Paul's writings are the word of truth, they have to be rightly divided as well!  The "right dividers who do not rightly divide Paul, create confusion in the "grace camp" and end up mixing law and grace under the mystery program.  In my opinion both the Mid Acts Dispensational approach (with the Romans through Philemon cliche) and the Acts 28 Dispensational approach (with the cliche "only the Epistles of Paul after Acts 28) are both lazy man's Bible study.  It is lazy just to study Romans through Philemon or just the few post Acts 28 epistles and basically ignore the rest of the Bible.

     In conclusion, the believer under the mystery program can find doctrinal and practical truths from Genesis through Revelation.  Start the work of studying, searching, and rightly dividing all the Scriptures!