Mid-Acts Refutation of Acts 28 Exposed

See Mid-Acts Teacher, Richard Jordan’s Article Titled: Did Paul Break His Word?

Mr Richard Jordan opens his “refutation” of Acts 28 with the following;
Galatians 2:9 records Paul’s own account of the agreement reached at the great conference in Jerusalem in this manner:
“And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; THAT WE SHOULD GO UNTO THE HEATHEN, AND THEY UNTO THE CIRCUMCISION.”
While this seems clear and straightforward, Paul’s subsequent actions as recorded in the book of Acts have raised questions as to his sincerity and honesty in this regard. Take Acts 17:1-3 as an example:
“Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, WHERE WAS A SYNAGOGUE OF THE JEWS:
“AND PAUL, AS HIS MANNER WAS, WENT IN UNTO THEM, and three sabbath days reasoned with them out of the scriptures,
“Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.”

Clearly there is a problem: If Paul entered into an agreement that the Jerusalem apostles should go “unto the circumcision” and he “unto the heathen,” how could he so regularly go to the Jews in synagogues that Luke declares it to be “as his manner was”-implying it was a well-known and consistent procedure for him to do so?
If he agreed to go only “unto the heathen,” how could he honestly go so habitually to the Jews? Did he simply break his word? Was he really so willing to be “all things to all men” that he would thus violate his solemnly given oath?

Surely we can dismiss dishonesty on Paul’s part as the answer. But what then? We feel that a more accurate understanding of the terms “circumcision” and “heathen” at the time this agreement was made will shed real light on the nature of Paul’s ministry and of Gods working in the Acts period.

In these opening paragraphs Mr. Jordan masterfully creates a problem that by apparently solving, he hopes successfully repudiates the Acts 28 position. He concludes his refutation by claiming that Galatians 2:9 deals Acts 28 a devastating blow, but all he did was show how mid-Acts need to constantly explain away the things they mix together but should be keeping separate. He has written in the vain hope that his readers will “get it” – but only those of the mid-Acts persuasion will “get it” for there is nothing in the article which repudiates Acts 28; on the contrary, he unwittingly helps establish it. This leads us to believe he is writing to defend his own position rather than repudiate Acts 28.

It is reasonable that when refuting a position, that at least that position be briefly stated to begin. In avoiding that convention, and engaging in straw men arguments, we can only deduce that Mr Jordan felt it inconvenient and downright counter-productive to explain it. In fact, we suspect Mr. Jordan doesn’t understand the Acts 28 position. If he did, perhaps he might have appreciated the futility of this article and avoided Galatians entirely.

Turn to the internet for any sound refutation of Acts 28 by anyone and it will not be found. For the most part they are written by those who think they know what Acts 28ers believe, and in most cases, “soul sleep”, the rejection of traditional “hell” or “universalism” are thrown about to discolor the Acts 28 brethren while the real issues are overlooked. This is also prevalent among mid-Acts brethren.
A few Acts 28ers are Universalists; but they are not in the majority, besides which there are Universalists elsewhere in the Christian sphere. Soul sleep is an oxymoron, but suffice it to say that conditional immortality is common among Acts 28ers as it is among many brethren opposed to dispensational truth. Many outside of dispensational circles dispute the traditional concepts of hell and conscious eternal punishment. Thankfully, inflaming the brethren with misinformation is not Mr. Jordan’s methodology.
So why didn’t he at least explain the Acts 28 position? Why begin in Galatians 2? Why not Acts 28 at least? He rather finds some value in exposing a problem that really doesn’t exist in the Acts 28 community, perhaps Paul’s solemn oath is one of the potholes in the mid-Acts theories and by explaining that, he believes he refutes Acts 28?

Here is what Acts 28 dispensationalists believe, which Mr. Jordan did not address at any point. We believe that at the announcement of Isaiah 6 by Paul among the dispersed Jews at Rome as recorded in Acts 28, the nation of Israel was set aside for a season. After Acts 28, the Lord descended and revealed to Paul alone the present dispensation of the grace of God found in Ephesians, Philippians, Colossians, 1&2 Timothy, Titus and Philemon.

Prior to Acts 28, Paul was preaching the kingdom of God on the earth, which was imminent at the return of Christ expected in his own lifetime as evidenced by his words in 1 Thessalonians 4: “we who are alive and remain,” (compare 1 Corinthians 15:51). Paul’s hope was the hope of Israel, not the hope of the present dispensation; and his ministry during Acts was Jew first since they held a dispensational advantage, Romans 1:16-17. His Acts period letters are full of the Old Testament and the hope he held was the promises made to the fathers.

These two ministries of Paul were not concurrent and here is the mid-Acts problem. They mix them together. They believe Paul was teaching the new program during Acts but Paul’s writings clearly show otherwise and so mid-Acts creates problems apparently solved by lengthy, confused explanations and inventions.

Acts 28 recognizes the directions of apostleship so clearly evident in Galatians 2. In other words, Acts 28 doesn’t deny that Paul had his ministry; and that Peter, James, and John had theirs, prior to the setting aside of Israel. This is evidence that the one new man of Ephesians had not been revealed at that time. While Mr. Jordan spends so much of his energy clarifying where he thinks that dual ministry went, the Acts 28 community is asking the question, “So what?” In what way does clarifying Paul’s ministry repudiate Acts 28? It only agrees with us.

This portion sums up Mr. Jordan’s problems and the widespread problem in the mid-Acts community. Here he agrees with Acts28ers that Galatians wasn’t written post Acts when the present dispensation was revealed to Paul:
“The very fact that there existed this dual ministry highlights the changes evident in the post Acts epistles where the dispensational advantages held by the Jews when Galatians was written had been abolished at the creation of the one new man, Eph. 2. Galatians was written when Israel remained as God’s elect…”

Mr. Jordan’s theory that a problem exists in Galatians 2:9 is not a problem at all for it is before Acts 28 – before the Ephesians truths were revealed. He confesses so himself. Galatians and Ephesians were not co-existent, but he confuses everyone by thinking they were.

That a brother can so clearly write that the advantage held by the Jew when Galatians was written was abolished in Ephesians and then mix Galatians and Ephesians in the same dispensational setting when they are so clearly opposite, is to fall on the very sword of right division he so willingly wields. There is no problem for Mr. Jordan to resolve; in fact, he creates one by suggesting that Paul was saving the Jews with the new, post-Acts message, when in the same breath he recognizes that the Jews had an advantage when Galatians was written, which was later abolished at the creation of the “one new man.” He can’t have it both ways; no wonder he avoided the real issue of Acts 28.

If the Jew had a dispensational advantage when Galatians was written, then no “church, which is His body” was in operation. The One New Man and the dual ministry of Paul, Peter, James, John with a Jewish advantage are mutually exclusive.
We shall show that Paul knew nothing of, nor taught anything like, the dispensational truth of Ephesians in his Acts period “dual ministry” and that Paul preached and wrote of the hope of Israel’s kingdom up until Acts 28.

He claims quite boldly that Paul entered into an agreement with a solemn oath. Would Paul enter into any agreement – especially with another man – that contravened the commission the Lord gave Him? But here is Mr. Jordan’s take:
“Clearly there is a problem: If Paul entered into an agreement. If he agreed to go only “unto the heathen,” how could he honestly go so habitually to the Jews? Did he simply break his word? Was he really so willing to be “all things to all men” that he would thus violate his solemnly given oath?”

Clearly mid-Acts have a problem; they create them by mixing things that differ. What solemn oath? It was an agreement and the hand of friendship.

The phrase “habitually to the Jews” is a wonderful one and what a pity the simplicity of that statement is not considered. Paul went habitually to the Jews during Acts because it was “Jew first.” Paul was constantly in their synagogues on the Sabbath days (Acts 17:2, 7) preaching Christ’s death, burial and resurrection – and the redemption it brought – followed by Israel’s prophetic Kingdom glory. The reason why he was in their synagogues was because the Kingdom was on offer – not the Mystery hid in God. Christ’s suffering was to be followed by glory; and the glory in Paul’s Acts gospel is Israel’s typical and prophetic glory.

The mid-Acts assumption that Paul was gradually given the mystery of Ephesians and Colossians during the Acts period is totally unsupported by Paul’s writings. “Habitually to the Jews” is contrary to that belief, but their predisposition to a progressive revelation colors their perspective and so problems exist where there are none.
Ephesians 3:8-9 was not in operation during Acts for Paul went habitually to the Jews, but here is a problem for Mr. Jordan. He claims Paul went teaching the new truths to the unsaved Jews; but the commission of Ephesians and Colossians is to all saints, to make all (men, added by the KJV) see the dispensation of the mystery thus. Paul was sent post Acts to the believers:
Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Col 1:25-27
Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: Eph 3:8-9

So far Mr. Jordan has created more problems for himself than trying to refute Acts 28. He defines heathen as the uncircumcised in heart and ears and reaching them as his ministry under a solemn oath, then claims Paul was saving the Jews with the new message; but Ephesians and Colossians dispensational truths are for all saints. He has Paul going with dispensational truths to the unsaved, when the dispensational truths post Acts are for the saints. Let me say again, the dispensational truths of Ephesians and Colossians are for saints, not the uncircumcised in heart and ears.

Is the truth of the one new man, where Jew and Gentile distinctions were abolished (Eph.2:14-18) for the saved or unsaved Jew?
Where the gifts of Eph.4:8-13 to adjust the saints until the unity of the faith was achieved, for the unsaved Jew or for the saved Jews?
Paul would not continue to go habitually to the heathen Jews, under an oath, if he was learning about a dispensation in which the Jews had no dispensational advantage and in which God expressly desired ALL saints to know it as per the above Scriptures. We can’t have our God expressly directing Paul on the one hand and Mr. Jordan confusing the issue by mixing two completely different ministries, on the other.

So Paul did not break his word? No, why bother asking the questions, his agreement to go to heathen was part of the commission the Lord gave him.

Having created a problem that does not exist, Mr. Jordan then graciously concedes honesty on the part of Paul:
Surely we can dismiss dishonesty on Paul’s part as the answer.
Not only was Paul honest, he was also faithful – faithful to his Lord’s commission and thus totally averse to making any solemn agreement with Peter which would run counter to it. Paul was not two faced by being “all things to all men” which meant he disregarded the commission given him by the ascended Christ. Paul respected no man’s person and the entire nonsense that Paul entered, with a solemn oath, an agreement with Peter to go ONLY to the uncircumcised, that is the heathen, is incorrect.
Mr. Jordan believes Paul swore to go to the uncircumcised Jews and Gentiles ONLY.

Paul’s commitment in Galatians 2:9 was that he would preach (ONLY) to both “the uncircumcised” Gentile and the uncircumcised in heart and ear” Jew.

So if that is the case, where was Peter going? As we read his article, we had hoped Mr. Jordan might have elaborated the other side of the oath; that is the agreement Peter, James and John gave Paul. Why not take equal time to explain it? It’s right there in Galatians 2:9. According to his theory, would it not follow that Peter, James and John were under solemn oath to preach to the saved believers, that is, those circumcised in heart and ear, both Jew and Gentile? That idea, of course, mid-Acts proponents would find offensive to their position; perhaps this is why Mr. Jordan didn’t bother to focus on Peter’s different ministry. Oh, the problems we create when we create problems that don’t exist.

That Paul entered with a solemn oath, an agreement with Peter to go ONLY to the uncircumcised – that is the heathen – is incorrect no matter how long Mr. Jordan takes to define “heathen.”

Here is the Acts period direction and commission given by the Lord to Paul that he would never compromise by any solemn oath to Peter:
But the Lord said to him, Go! For this one is a chosen vessel to Me, to bear My name before nations and kings and the sons of Israel. For I will show him what great things he must suffer for My name’s sake. Act 9:15-16

There is nothing in this commission about a new dispensation, only the suffering for the Lord’s name. Neither did Paul make any solemn oath to avoid the circumcised in heart and ears either, for as he wrote to the Romans years later;
For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; That is, that I may be comforted together with you by the mutual faith both of you and me. Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles. I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. Rom 1:11-15

Peter writes quite clearly that Paul had written to the dispersed believing Jews (1 Peter 1: 1; 2 Peter 3: 1, 15), so placing Paul under a solemn oath to preach to the heathen, which is defined as the uncircumcised Jew and Gentile, creates more problems for Mr. Jordan, not those of the Acts 28 persuasion. Neither does he by this refute Acts 28, which he never attempted to explain and then expose.

Having appeared to solve something, Mr. Jordan has endeared and softened his readers to blindly accept his claims as to what Paul was preaching during the Acts period, and we cut directly to what is so typical of mid-Acts:
1. An eisegetical reading into a passage that which is convenient
2. Making blatant untrue claims.
3. Dragging later truths back into the Acts period and explaining away the callings Paul uses to identify the saved Jews and Gentiles of the Acts.
4. Ignoring right division and testing things differing, even when obvious.

Mr. Jordan furnishes us with these classic mid-Acts eisegetical statements. He has already ignored his own statements regarding Galatians and Ephesians.

Let us return to his conclusion and the bold claim he makes regarding the salvation which was offered to these uncircumcised Jews and Gentiles and other statements which he thinks are a given:
“…Hence we can understand his custom of going into the synagogues to preach the good news of salvation to his lost kinsman according to the flesh.

That Paul knew the truth of the setting aside of Israel in the earliest days of his ministry is clear from the record (see Acts 26:16, 22:18). He built the whole of his efforts on this basic change in God’s dealings.

This is no doubt why Paul declared to the Jewish leaders at Rome that “for the hope of Israel I am bound with this chain” (Acts 28:20) and yet also wrote to the Ephesians and Colossians that he was in bonds for proclaiming “the mystery” committed to his trust (Ephesians 6:19,20, Colossians 4:3).

When we compare verse with verse, we cannot avoid the conclusion that after the raising up of Paul the only hope Israel had lay in the new message and program committed to him.”

What a confused and programmed piece of writing and what a sad and erroneous conclusion he draws. Paul knew the truth of the setting aside of Israel in the earliest days of his ministry? This is counter to God’s word including Paul’s own assessment of the nation of Israel; but to begin, let us examine the two proof texts he provides.

Typical of mid-Acts thinking, Mr. Jordan throws out two scriptures knowing his programmed readers will accept they prove something when they do not. He and they read into them (eisegesis) a condition not established by them.

How does Acts 26:16 “prove” Israel had been cast aside? It doesn’t; it says this:
But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; Act 26:16

Perhaps he meant the next verse?
Delivering thee from the people, and from the Gentiles, unto whom now I send thee, Act 26:17

But that doesn’t prove Israel had been set aside either. Note that in the very chapter he uses to “prove” Israel was set aside is evidence they were not. In Acts 26, Paul emphatically states his hope was that held by the 12 tribes, just like later in Acts 28:20. “The 12 tribes” refers not to individual Jews; it’s national. Why mention them if they had been set aside and a new hope unassociated with Israel was the salvation he was proclaiming?

The fact is, Israel’s hope and Paul’s hope contradicts Mr. Jordan’s claims Israel was cast aside and Paul was preaching the mystery to save them:
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. For which hope’s sake, king Agrippa, I am accused of the Jews. Act 26:6-7

The word in the KJV translated “instantly” means just that, at that instant, at that moment when spoken by Paul. The 12 tribes, not individual Jews, were hoping in the promises made to Israel’s fathers, and so was Paul. Israel had not been cast aside; the entire nation was waiting for the same hope as Paul during Acts and that was not the hope of Ephesians. How can Paul be preaching a new hope but hold the old IF he was indeed teaching the new truths of Ephesians and Colossians? To avoid this obvious confusion, mid-Acts invent the progressive revelation theory. They will claim Paul didn’t have all the information in Acts 26; that is cutting it fine and pushing them to Acts 28.

Maybe Acts 22:18 would be more helpful for Mr. Jordan:
And saw him saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me. Act 22:18

In what way does the truth that Israel will not receive testimony a proof that they have been set aside? It provides none at all. Neither does the fact that Paul was sent far hence to the Gentiles prove anything for we shall see Gentiles, during Acts, were included according to prophesy, not according to the Mystery of Ephesians.
In the Acts 22 record, the God who spoke to Ananias was the God of Israel’s fathers, the God who had made the promises to them which promises were the basis of Paul’s hope during Acts. Surely if Israel had been set aside it would be the God and Father of our Lord Jesus Christ, not the God of Israel’s fathers; and Paul’s new hope would be the one previously hid in God.

But, that’s enough of Mr. Jordan’s strained use of Scripture. Here in Romans 10:21-11:2, Paul clearly says God was seeking Israel and they had not been cast aside:
But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people (Is.65). I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Rom 10:21-11:4

Paul appends his own Jewish genealogy as a proof of Israel’s positive standing before God. He protests, “Let it not be, for I am also an Israelite.” Paul says Israel had not been cast aside at the writing of Romans, late in Acts. Not only has Mr. Jordan failed in Scripture to prove Israel were set aside early in Acts, he has stood contrary to our own apostle who writes they were not cast aside.

Thus his monumental claim as follows is another mid-Acts conjecture:
He built the whole of his efforts on this basic change in God’s dealings..

No, Mr. Jordan; he was saying none other things than the prophets and Moses did say should come which is straight out of the very chapter you used to try and prove Israel was nationally cast aside.

Mid-Acts will often jump from passage to passage without considering the context and he has proven quite adept at the same wrong division. Here are Paul’s words in Acts 26:
Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision:
(Jew First) But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance. For these causes the Jews caught me in the temple, and went about to kill me. [Mr Jordan’s claim that he was saving the Jews with a new program, now refuted by Paul himself]
Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles. Act 26:19-23

There is nothing new from Paul in that passage. Paul’s gospel of the suffering Christ is found in Corinthians where the good news of our Lord’s death, burial and resurrection is not any new dispensational truth but all according to the Scriptures:
For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures: 1Co 15:3-4

Here is the saving gospel, given to Paul by Christ Himself and it is all according to the Scriptures. The Old Testament is full of types and shadows foretelling of the Lord’s vicarious offering and resurrection. A reading of Leviticus 1 through 6 will show the offerings that portray the spotless Son of God and His wonderful sacrificial service for all people. The supplicant laying his hands upon the offering anticipating identification and substitution. The consumption of the whole burn offering upon the alter signifying the total acceptance by God of the work of Christ. The redemptive work of the Son of God on the cross was never hid in God, or in any way a stepping stone to the present set of conditions.

Paul recognizes that others, including Peter, had preached before him as verse 11 shows as he said:
And last of all he was seen of me also, as of one born out of due time. 1Co 15:8
Therefore whether it were I or they, so we preach, and so ye believed. 1Co 15:11

The Scriptures prove Paul was preaching the Old Testament; and we shall add further evidence shortly, but having built upon a false premise, he then extends his deck of cards to further complicate the matter for himself thus:
The simple fact is that after the raising up of Paul, the only way an unbelieving Jew could have any hope of salvation was through the mystery program revealed by Christ to Paul.

When we compare verse with verse we cannot avoid the conclusion that after the raising up of Paul the only hope Israel had lay in the new message and program committed to him.
What a hopeless and misleading claim.
It was Mr. Jordan who went to Acts 26 to “prove” Israel was set aside, so we remain in his chapter to find further evidence which trounces Mr. Jordan’s position that Paul was proclaiming the new message and program.

Does Paul persuade King Agrippa with the new message and program? No, wrong again mid-Acts. Paul appeals to the prophets before King Agrippa, who is uncircumcised in heart and ears (Mr. Jordan’s words):
King Agrippa, believest thou the prophets? I know that thou believest.
Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian.
And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds. Act 26:27-29

According to Mr. Jordan, Paul was proclaiming the new message; then how is it, contrary to that, Paul is appealing to the prophets? We say again Mr. Jordan has a problem. He said Paul was preaching the new truths, but Paul appealed to the prophets before the King – will we agree with Mr. Jordan or Paul?

Don’t we love the words “the only hope Israel had lay in the new message”? Paul made a solemn oath to preach to the uncircumcised; and here he is before Agrippa preaching the OLD Testament prophets, not the new program.

Perhaps Paul meant what he said – that he was saying “none other things than those which the prophets (the Old Testament ones) and Moses did say should come.” And in this very chapter Paul’s hope was the promise made to the fathers as it was all the way to Acts 28. Was Paul preaching the new message? No, he was not. Thus does mid-Acts mix the later things of Paul, dragging that truth back into the Acts period where it does not fit, cannot be seen, and is totally contrary to the word of the Apostle.

Does Scripture agree with Mr. Jordan? The answer is a most emphatic “No!”

Since Paul’s solemn oath was to go to the uncircumcised Jews and Gentiles according to mid-Acts, and with the new program, lets us briefly examine Paul’s message to the heathen groups at Lystra and Athens to see if Mr. Jordan’s position can be justified from Scripture.
In Lystra, Paul’s gospel is found in Acts 14:15-18 where not one word of the Mystery of Ephesians can be found, though it appears it is there in the mind of Mr. Jordan.

In Athens, Paul’s gospel is found in Acts 17:22-31, where again, not one word of the dispensational truths of Ephesians or Colossians can be found. So far, things don’t look so good for Mr. Jordan. His claims have been found wanting on numerous occasions and he will refute the very position which solves his problems?

We will now compare the gospel of Paul in Acts 13 with that of Galatians and Romans. In this way, we compass an early (Galatians), mid-Acts (Acts 13) and a later Acts period (Romans) witness of Paul. This comparison will show that Paul’s gospel during Acts is not the Mystery of Ephesians by which the unsaved Jews could be saved. Paul’s gospel is not anything of the new program.

Let us turn to Galatians, since this is where our critic began. Galatians was not written to the uncircumcised in heart and ears, but his gospel is clearly spelled out in the letter.

Paul received his apostleship and gospel (good news, message) directly from the Lord, Galatians 1:1, 11-12, 15-17. Thus we can be assured that Paul’s gospel is evident in his letter to the Galatians especially since they are being seduced with a gospel that really isn’t one (which wasn’t Peter’s “gospel,” btw). If we can find a single dispensational element of Ephesians and Colossians in it, then Mr. Jordan will have a point.

The first problem for mid-Acts is Galatians 1:23 where Paul records that he preached the faith he once destroyed. In other words, what Paul received was already being preached. This we have seen in 1 Corinthians 15:9-11 and in Romans 16:7 where two apostles were “in Christ” before Paul. In Christ does not equate to “in the body” as some mid-Acts are want to say because some of them think Paul was first in the Body. So Paul was preaching the faith he once destroyed; and like the eleven disciples in Luke 24, he had his mind opened to understand the Scriptures, was taught for days (I believe forty); but this does not equate to receiving the Mystery of Ephesians. Here are some highlights of Paul’s gospel in Galatians:

Gals.2 reveals the gospel which isn’t a gospel. The judaizers were trying to make the Gentile believers accept circumcision and keep the entire Law for salvation, see Acts 15:1, 5.
And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain. But neither Titus, who was with me, being a Greek, was compelled to be circumcised: And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:
To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you. Gal 2:2-5
Circumcision and bondage are references to the works of the Law that Paul refutes for righteousness, as we know.

In this context, we understand Peter’s hypocrisy. This had nothing to do with Peter having a completely different gospel, but rather Peter giving credibility to the Judaizers by eating separately, being afraid. Eating separately was in accordance with the Law; a Jew was to be separated (Leviticus 20: 25-26). Peter had previously said as much to Cornelius in Acts 10, even after the vision.
Paul then begins to unfold the gospel to which gospel Peter was acting contrary. If Peter’s gospel was totally different from Paul’s maybe Peter was not a hypocrite?

The following passages bring out some incredible points unhelpful to mid-Acts and yet into this very context Mr. Jordan tries desperately to find something that repudiates Acts 28:
But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? We who are Jews by nature, and not sinners of the Gentiles, Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. Gal 2:14-16

Peter was previously eating with the Gentiles, thus living like them, because Peter knew that no one is justified through works. To separate from the Gentiles meant he went back to observing the Law which action endorsed the claims of the Judaizers who would have compelled the Gentiles to be circumcised, obey the Law, and live as the Jews.

Paul writes that “we” Jews (including Peter) knew that no one is justified through the works of the Law. Thus Peter’s actions were contrary to THE gospel, not Paul’s or Peter’s “gospel.”

Paul follows on that, since no flesh is justified by the works of the Law, to rebuild the things destroyed by faith in Christ, that is, to go back to works of the Law makes one a transgressor, since the Law brings in an all guilty verdict. See also Romans 3:19-20.
Paul continues to explain the consequences of being justified by grace through faith, refuting an accusation in 2:17, then bringing forth the newness of life that should be evident in the believer. The marriage figure of Romans 7:1-6 is a helpful comparison to Galatians 2:17-21.

The false gospel, that is, Gentiles circumcised and to observe the Law to be saved, and Peter’s hypocrisy, triggers a written expose of Paul’s gospel that he was preaching during that time. Galatians is a perfect place to find Paul’s Acts period gospel and not one ounce of it is the new program and its new hope. Paul’s gospel in Galatians is purely Old Testament in basis, themes and expectations.
Let us see Paul’s gospel and the OT basis of it:
He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith? Even as Abraham believed God, and it was accounted to him for righteousness. Know ye therefore that they which are of faith, the same are the children of Abraham. Gal 3:5-7
Righteousness reckoned is not the mystery of Ephesians, nor the beginning of it. Justification by faith through grace is witnessed by the Law and the Prophets, as Paul says, Roms.3:21. The witness to it in Gals.3 is in Abraham as per Gen.15:6 used by Paul in verse 6.
Even as Abraham believed God, and it was accounted to him for righteousness. Gal 3:6

In what way is justification by faith through grace “hid in God” as the Mystery of Ephesians 3? The basis of Paul’s gospel is the Law. This is Paul’s gospel and he is not preaching anything new to the unsaved Jews; but his gospel is based upon the very life of their father Abraham. Now look at Paul’s next gospel claim:
And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. Gal 3:8
The Scriptures here personified, preached Paul’s gospel to Abraham in Genesis 12 thus;

And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. Gen 12:3
Paul’s gospel is not the Mystery of Ephesians. Paul is not preaching to the unsaved Jews the Mystery of Ephesians to save them; he writes of salvation and the righteousness it brought out of the Law and the prophets. The inclusion of the Gentiles in Galatians was found in Genesis, but the one new man of Ephesians was hid in God when Genesis and Galatians were written. How clearly different are these dispensational settings? Galatians is not the same as Ephesians dispensationally.

Paul goes back to the OT, but mid-Acts goes forward to a truth not yet revealed when Galatians was written. Mid-Acts confuses the one new man of Ephesians with the promise of justification for the Gentiles as found in Genesis. This is mixing things differing – not distinguishing them.

Here is Paul’s plain statement as to the status of the righteous Jew and Gentile:
Know ye therefore that they which are of faith, the same are the children of Abraham.
So then they which be of faith are blessed with faithful Abraham.
That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. Gal 3:7,9,14.

Paul’s gospel clearly says the justified Jews and Gentiles are Abraham’s children and received the blessing of Abraham. Such blessings in Genesis and Galatians are not the blessings of Ephesians. There are no mixed messages in Paul, only mixing of the messages in the mid-Acts position.

What about the inheritance in view in Paul’s gospel given by Christ as recorded in Galatians?
For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.
Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. Now a mediator is not a mediator of one, but God is one. Gal 3:18-20
There isn’t an expositor alive or dead that has not seen Genesis 15 as the covenant-promised inheritance in this passage. The Law in this context is not against the promises of God regarding the inheritance; it was only a schoolmaster to bring them to Christ so the promised inheritance could be sure for all the seed. Romans 4:16.

Thus, those in Christ in Galatians are justified by faith and as such have put on Christ where no national boundaries exist; but all, including Paul, are Abraham’s seed and heirs according to the promise the Law did not annul; see Galatians 3:21-29. This is not the saving message of the mystery hidden in God.

This is Paul’s gospel that is nothing like or remotely similar to the hope and inheritance of Ephesians. Christianity, including mid-Acts, have stumbled at Galatians 3:28; and the tripping is a direct result of
failing to see the context. How many times have we read Galatians 3:28 without any reference to the rest of the chapter? And for those who have forgotten the close of chapter 3, it says this:
And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise (of Gen.15). Gal 3:29

It is imperative we place Paul’s gospel in simplified order here;
1. All of faith were Abraham’s children, this is not the new message or program.
2. All of faith were to be blessed with faithful Abraham, this is not the new message or program, it is OT promise and prophesy.
3. The supernatural gifts upon each of them was by faith, this is not the new message or program, it is OT promise and prophesy.
4. The inheritance for the seed, Christ (3:16-17) is the promised Land of Gen.15. this is not the new message or program, it is OT promise and prophesy.
5. The Law was designed to bring them to Christ, Abraham’s seed, 3:21-25. This is not the new message or program of Ephesians, it is Law, promise and prophesy.
6. By faith in Christ, all during Acts were God’s children, they had put on Christ where, IN CHRIST, all gender and national distinctions were eradicated but IN CHRIST they were Abraham’s seed and heirs according to the promise the Law did not annul. This is not the new message or program of Ephesians or Colossians.

Paul elaborates this Law tutelage in chapter 4 where, after being redeemed from under the all-guilty verdict of the Law, they received the adoption, that is, to be placed as sons. As sons, or heirs of God through Christ, they could cry, “Abba Father;” and further in chapter 4 of Galatians – still Paul’s gospel – he writes that those of faith are children of promise, just like Isaac:
Now we, brethren, as Isaac was, are the children of promise. Gal 4:28

Believers today are not typified in Isaac. This is not the new message or program; it is OT promise and prophecy. Paul’s gospel of the Acts period saw Abraham as the father (Romans 4), the New Jerusalem as the mother (Galatians 4:26), and all believers as children of promise, like Isaac. These family ties are not the dispensational conditions of the later truths contained in the Mystery. This is not the new message or program; it is OT promise and prophecy.

Now, in what way was Paul preaching the dispensational truths of Ephesians in Galatians? Galatians is Paul’s Acts period gospel through and through, and it was this gospel he preached’ having received it of the Lord. No unsaved Jew heard the Ephesians truths from Paul during Acts.

Paul was preaching the same faith he once destroyed – not preaching truths not yet revealed to him during the Acts; and when we mix things differing, we are not rightly dividing.

Acts 13 records events that took place mid-Acts, and surely we should see some progression in Paul’s gospel from the earthly one in Galatians, especially since Israel was supposed to be put aside so early as Mr. Jordan suggests. Would the reader please read Acts 13:15-52.

Before examining Paul’s gospel as recorded here by Luke, we note the partial blinding of Bar-Jesus as being a judgment on a Jew. This judgment action has great significance. Paul was also partially blinded at his conversion, heard a voice from heaven, was blinded with a great light, and needed help; someone had to lead him by the hand also. Paul’s conversion certainly was a kingdom conversion. Paul’s sight was eventually restored after three days, since it was only for a season; see Acts 9:3-9. Three is a number associated with Israel’s gathering, deliverance and restoration; see Exodus 19 for example.

We also note that in Romans, written much later, partial blindness on the nation was relevant to their stumbling, but it is clearly seen in Paul’s gospel that this was an act of mercy on those beloved for the Father’s sake, not on those who had already been cast aside. Casting Israel aside earlier than Acts 28 is an erroneous supposition in the Christian community, including the mid-Acts denomination; see Romans 11:7-15, 25-32.

In Acts 13, the Gentile Sergius Paulus desires to hear the word; but a Jew opposes the message and we are reminded of 1 Thessalonians 2:16 where the Jews opposed the message in Israel and out among the Gentiles. This offers no proof that Israel had been cast aside, only that they had filled up their sins by preventing the word going to the Gentiles.

Saul (Jewish name) or Paul (his Gentile name) preaches to a Gentile who believes and later in this chapter more Gentiles are also willing to hear the word of the Lord. Gentiles are now being grafted into the Olive Tree to provoke Israel and the Jews were certainly provoked in Acts 13:44-45.

Paul begins his gospel message in the synagogue of Antioch Pisidia with a recount of Israel’s history down to David, Acts 13:16-22. Stephen in Acts 7 also includes David as did Peter before him in Acts 2:22-36. It is important to notice the same theme in these three gospels, and that theme is Israel and her Kingdom. Paul immediately links King David with Christ’s resurrection thus:
Of this man’s seed hath God according to his promise raised unto Israel a Saviour, Jesus: Act 13:23

Paul’s gospel here is not the new message or program; it is OT promise and prophecy. Words could not be plainer: Christ is raised from the dead as a Savior UNTO ISRAEL.
Acts 13 is not the gospel of the mystery but the Old Testament earthly kingdom gospel that Paul is preaching to the uncircumcised in heart and ears Jews and Gentiles. Acts 13 is Paul’s gospel and it’s all OT, just as Galatians before it. How can mid-Acts miss this?
From verses 24-25, Paul jumps from King David to the ministry of John the Baptist who was the forerunner to Messiah, not a forerunner to the Mystery. John pointed to the One coming after him, namely Jesus of Nazareth; and woe betide us if we ignore Paul’s words immediately following:
Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. Act 13:26

What salvation, Paul? Are you preaching the new message and program here in mid-Acts? Absolutely not; it is the redemption found in Israel’s promised coming One, the seed of David to sit on David’s throne which was promised to his mother in Luke 1:31:33.
We are summarizing Paul’s gospel found in Acts 13, and there is nothing obscure or difficult in it. From Acts 13:27-31, Paul recounts the rejection and prophetic suffering of Christ and His subsequent resurrection witnessed by many. To what end, in Paul’s Acts period gospel, is the resurrection of Christ? Let Paul preach the gospel and the reader discover:
But God raised him from the dead:
And we declare unto you glad tidings, how that the promise which was made unto the fathers,
God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. Act 13:30,32-33

The resurrection of Christ in Paul’s Acts gospel is according to prophesy, not the new program or message of Ephesians or Colossians. The glad tidings were none other things than the promises made to Israel’s fathers thus;
And we declare unto you glad tidings, how that the promise which was made unto the fathers, Act 13:32

The gospel preached by Paul mid-Acts was not the Mystery – it was the promise made to the fathers, exactly the same gospel as proclaimed in Galatians.

I have included the original OT reference to highlight the absurdity of Mr. Jordan’s claims that Paul preached the new message of the Mystery of Ephesians:
God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. Acts 13:33
Yet have I set my king upon my holy hill of Zion. I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel. Psa 2:6-9

In Paul’s gospel of Acts 13, the resurrection of Christ the Savior was to sit on David’s throne as a leader and commander of Israel, not as Head of the church which is His Body. Peter preached the same in Acts 2:30.

We continue Paul’s gospel adding the OT reference used next by Paul in it:
And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. Act 13:34
Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. Behold, I have given him for a witness to the people, a leader and commander to the people. Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the LORD thy God, and for the Holy One of Israel; for he hath glorified thee. Isa 55:3-5

Paul’s gospel in Acts 13 was the sure mercies of David, Christ raised to Israel, to sit on David’s throne as a leader and commander of Israel. Psalm 2 and Isaiah 55 are not the Mystery of Ephesians Mr. Jordan.

Paul, like Peter before him in Acts 2:27-31, then turns to Psalm 16 as a further accompaniment to his gospel regarding Christ’s resurrection. Psalm 16 is one of King David that also has nothing to do with the church, which is His Body:
Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption. Act 13:35
But to the saints that are in the earth, and to the excellent, in whom is all my delight. The LORD is the portion of mine inheritance and of my cup: thou maintainest my lot. The lines are fallen unto me in pleasant places; yea, I have a goodly heritage. I have set the LORD always before me: because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore. Psa 16:3,5-6, 8-11

Paul’s gospel mid-Acts is about “this salvation” in “this man,” the prophetic King of Israel, their Savior. This salvation was all about the earthly kingdom out of heaven, the promise made to the fathers. This is what Paul is preaching to the unsaved Jews and Gentiles (the heathen as per Mr. Jordan) in Acts 13.

Here again is this salvation preached by Paul and let the reader decide if Mr. Jordan is correct that Paul preached the Mystery of Ephesians to the heathen:
Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. Act 13:26
And we preach the gospel to you, the promise made to the fathers, Act 13:32
Be it known unto you therefore, men and brethren, that through this man (Christ raised to sit on David’s throne as a leader) is preached unto you the forgiveness of sins: And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. Act 13:38-39

Forgiveness and justification is through Israel’s suffering Messiah, whose glory on the earth is the hope of those saved. This is the gospel proclaimed by Paul during Acts. Forgiveness and justification by faith through grace are as much a part of the earthly program as ours today. These two great redemptive truths do not unite different purposes, they are common to both but mid-Acts, confusing things differing, try and force two different ministries of Paul together.
Forgiveness and justification are redemptive truths clearly foretold in the Law and the Prophets as Galatians and Romans bring forth. The proof is before us in Acts 13. Paul is preaching to the unsaved Jews and the God-fearing but unsaved Gentiles – those so carefully defined by Mr. Jordan as heathen, and his claim Paul was preaching the Mystery of Ephesians and Colossians is a complete contradiction to the Apostle’s own words in both Galatians and Acts 13.

What follows from Paul in Acts 13 further disproves the mid-Acts position. Paul warns his listeners of what awaits those who reject the message. His warning, like his gospel, is straight out of the prophets, namely Habakkuk, a prophet who provides justification by faith in Romans 1:17, Galatians 3:11, and Hebrews 10:38. Notice Habakkuk is addressing the Jews scattered among the heathen that is precisely Paul’s location in Acts 13:
Beware therefore, lest that come upon you, which is spoken of in the prophets; Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you. Act 13:40-41
Behold ye among the heathen, and regard, and wonder marvellously: for I will work a work in your days, which ye will not believe, though it be told you. Hab 1:5

In Acts 13:45-46 more inconvenient truths for mid-Acts are recorded. First the Jews were moved with envy; the inclusion of the Gentiles was designed to bring this about as Romans 11 shows; but sadly, the envy did not lead to repentance and salvation, rather an evil purpose of contradicting and blaspheming. Acts 13:44-45.
Paul also notes it was Jew first at Acts 13, which the man would not proclaim if he was saving them with the dispensational truths of Ephesians as Mr. Jordan claims.

The Jews, to whom the message was of necessity first given, rejected that message and Paul turns to the Gentiles, not under the terms of the Mystery hid in God, but like his gospel, according to prophecy:
Then Paul and Barnabas waxed bold, and said, 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. For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. Act 13:46-47

Paul’s inclusion of the Gentiles is according to a command of God out of prophesy, which prophecy has nothing to do with dispensational things hid in God, indeed, which prophecy is about Israel’s restoration:
And now, saith the LORD that formed me from the womb to be his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the LORD, and my God shall be my strength. And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth. Thus saith the LORD, the Redeemer of Israel, and his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the LORD that is faithful, and the Holy One of Israel, and he shall choose thee. Isa 49:5-7

The word of truth contradicts Mr. Jordan and his mid-Acts position as brought forth in his article “Did Paul Break his Word?”
Already in Galatians and Acts 13 the Scriptures prove Paul is not preaching to the uncircumcised Jews and Gentiles the gospel of the Mystery. Israel are not cast aside; indeed Acts 13 shows their restoration is in view, which was Paul’s hope through to Acts 28. The Gentiles are included by a command of prophecy, not the revelation of something hid in God. The word is clear and Mr. Jordan is confusing it by dragging later truths back where they do not fit.
In Acts 13:50-51, the Jews stirred up trouble and Paul and Barnabas shook off the dust of their feet against them, which is a testimony straight from the gospels, Matthew 10:14, Mark 6:11 & Luke 9:5. Shaking dust from one’s feet is not a witness in harmony with the present dispensation.

Contrary to Mr. Jordan’s position, the Scriptures say clearly that Paul was preaching the faith he once destroyed, saying none other things than those which Moses and the Prophets did say should come.

We now turn to Romans, where the sufferings of Christ and the wonderful redemption that came because of it is more fully covered; but does this mean the glory to follow that suffering had changed? Was Paul now preaching the mystery gospel of Ephesians and Colossians? He absolutely was not. Romans will also disprove the mid-Acts position that Paul was preaching those things hid in God during Acts to save the Jews.

First up, Romans has at least 70 OT quotes; the letter is jam-packed full of promise and prophecy. Not one hint of the present dispensation can be found in it. The dispensational words and phrases of Ephesians and Colossians are nowhere to be found, and the declaration that the believing Jews and Gentiles are the church, which is His Body, is likewise totally absent. The hope of Romans is an earthly one from chapter one through to the close.

In the great opening verses of chapter one we find these words:
For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. Rom 1:16-17

Paul’s gospel brings him no shame, for it is the power of God unto salvation as it is written, not as it was hidden in God. Paul is not saving the Jews with the Mystery of Ephesians; he is preaching righteousness reckoned as found in the OT Scriptures – in this case Habakkuk 2:4. And where will the just live by their faith according to Habakkuk?
Habakkuk is about the promise of Israel’s kingdom under Messiah as it is written in the same prophet:
For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea. Hab 2:14
This promise goes back to Numbers 14:21 where faithless Israel were turned back from entering the Kingdom, yet the Lord will fill the earth with His glory:
But as truly as I live, all the earth shall be filled with the glory of the LORD. Num 14:21
See also Ps.72:19.

Thus justification by faith in Romans is in an earthly dispensational setting as in chapter four, where Abraham, the one justified by faith and termed the father of faith, was promised to be heir of the world, not heavenly places.

The earthly aspect of the salvation of Romans is further emphasized by references to Adam in chapter five and creation looking for the liberation of the sons of God in chapter eight. The first Adam not only brought in sin and death, but lost dominion in the earth. The last Adam, by obedience, brings in eternal life and restored dominion over creation as seen in chapter eight.

Paul’s gospel of Romans is all OT based and its hope of Habakkuk is repeated in Romans 15 where Paul writes clearly of the hope before him and his fellow believers at that time. The words, “things written aforetime,” “promises made unto the fathers,” and “the God of hope” tie the justified Jews and Gentiles with Abraham and the earth. Here are Paul’s “eisodus” (way in) OT references which are important aspects of his gospel:
For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. Rom 15:4
Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:
And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name (Ps.18).
And again he saith, Rejoice, ye Gentiles, with his people (Deut.32:43).
And again, Praise the Lord, all ye Gentiles; and laud him, all ye people (Ps.117).
And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust (Is.11).
Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. Rom 15:8-13

This entire section has one focus only: the things written aforetime; the promises made to the fathers confirmed (Acts 13:32). This hope section is the Old Testament hope and only the OT hope. The phrase, “things written aforetime,” is reaffirmed by verse 8 where the Lord’s earthly ministry confirmed those promises made to the fathers, which included the Gentiles. Roms.15:12 brings in the hope of Isaiah 11 where the wolf lies down with the lamb, the leopard with the kid, and the young child plays on the hole of an asp for they shall not hurt or destroy in the Lord’s holy mountain and in that day, the earth:
They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea. Isa 11:9

Here is the Old Testament theme of salvation in Romans;
But as truly as I live, all the earth shall be filled with the glory of the LORD. Num 14:21
His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed.
Blessed be the LORD God, the God of Israel, who only doeth wondrous things.
And blessed be his glorious name for ever: and let the whole earth be filled with his glory; Amen, and Amen. Psa 72:17-19
They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea. Isa 11:9

Thus far we have found from the beginning to the end, the gospel of Romans is based in the OT and accompanied with the OT expectations; but Mr. Jordan claims this:
The simple fact is that after the raising up of Paul, the only way an unbelieving Jew could have any hope of salvation was through the mystery program revealed by Christ to Paul.
When we compare verse with verse we cannot avoid the conclusion that after the raising up of Paul the only hope Israel had lay in the new message and program committed to him.

Galatians disproves Mr. Jordan’s claims as does Acts 13 and the entire epistle to the Romans. But we have yet to examine one incredible chapter in Romans where Paul’s gospel to the uncircumcised in heart and ears Jews and Gentiles is clearly written.
In Romans 10, the gospel Paul is preaching to the unsaved Jews during Acts is clearly recorded. According to mid-Acts Mr. Jordan, it is the gospel of Ephesians, the only hope Israel had, but once again, he and Paul are at odds. It is important to remember, Romans was written late in the Acts period; and had Paul received any progressive revelation regarding the present calling, this epistle would make it clear, but such is not the case.

Here is Paul’s gospel preached to the heathen unsaved Jews as recorded in Romans 10:
Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved. For I bear them record that they have a zeal of God, but not according to knowledge. For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth. For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them (Lev.18:5). But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach (Deut.30:11-14, see also 1:10); That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. For the scripture saith, Whosoever believeth on him shall not be ashamed (Is.28:16). For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved (Joel2:32). Rom 10:1-13

Paul’s gospel to those unsaved Jews, for whom his heart and prayer were directed in this very context, is entirely Old Testament. The gospel and hope of Romans is no new message or program.
In Romans 1:17, Paul had turned to Habakkuk. In chapter four, Abraham and David for righteous reckoned; and now in chapter ten, Moses and the prophets provide the Old Testament basis of his gospel specifically directed at the unsaved Jews.

This gospel is entirely Old Testament. The claim that Paul was preaching the mystery of Ephesians to save the unsaved Jews is downright unscriptural but forced upon the mid-Acts community by the false notion that Israel had been cast aside early and that Paul received the Mystery of Ephesians during the Acts period. When we fail to rightly divide, we finally stand against Scripture. Paul’s heart’s desire was for Israel to be saved, and what gospel unfolded? Let the reader decide if this is indeed the new message and program.

The word of truth explains the word of truth; so please check out every OT reference in Romans 10, then try and argue Paul was preaching something hid in God: the new message and program. In the face of Paul’s constant use of Moses and the Prophets such a claim is preposterous.
Paul’s gospel to the unsaved Jews: point 1.
No righteousness in the doing of the Law:
PAUL, Romans 10:5,
MOSES, Leviticus 18:5.
This is Old Testament truth, not the Mystery of Ephesians.

Paul’s gospel to the unsaved Jews: point 2.
Righteousness by faith in the Law:
PAUL, Romans 10:6-8,
MOSES, Deuteronomy 30:11-14.
This is Old Testament truth, not the Mystery of Ephesians.

Paul’s gospel to the unsaved Jews: point 3.
Confession with the mouth and faith in the heart based upon prophecy:
PAUL, Romans 10:8-11,
MOSES, Deuteronomy 30, a PROPHET, Isaiah 28:16.
This is Old Testament truth, not the Mystery of Ephesians.

Paul’s gospel to the unsaved Jews: point 4.
No difference between Jew and Gentile is from Prophecy:
PAUL, Romans 10:11-13,
the PROPHETS, Isaiah 28 and Joel 2.
This is Old Testament truth, not the Mystery of Ephesians.

Paul’s gospel to the unsaved Jews: point 5.
The call to preach the gospel of peace is found in prophecy:
PAUL, Romans 10:15,
a PROPHET Isaiah 52:7 where Israel’s God reigns in ZION, not heavenly places. Isaiah 52 declares to Israel that they will not be redeemed with silver. See 1 Peter 1.
This is Old Testament truth, not the Mystery of Ephesians.

Paul’s gospel to the unsaved Jews: point 6.
Israel’s faithlessness is found in prophecy:
PAUL, Romans 10:16,
a PROPHET Isaiah 53:1 and Isaiah 53 is the great prophecy of the Messiah justifying many by bearing of sin.
This is Old Testament truth, not the Mystery of Ephesians.

Paul’s gospel to the unsaved Jews: point 7.
Israel knew Gentiles would be saved to provoke them:
PAUL, Romans 10:19-20,
MOSES and a PROPHET, Deuteronomy 32:21 and Isaiah 65:1.
This is Old Testament truth, not the Mystery of Ephesians.

Paul’s gospel to the unsaved Jews: point 8.
Israel was not cast aside when Paul preached his gospel to them:
PAUL, Romans 10:21
a PROPHET, Isaiah 65:2. Isaiah 65:1-2 includes the Gentiles when Israel remained God’s people;
this is not the church, which is His Body, neither the dispensational truths of Ephesians and Colossians.

Paul’s gospel to the unsaved Jews: point 9.
The word of God in the gospel of Romans 10:17 is none other things than that which the Prophets and Moses did say should come.
PAUL,
MOSES and the PROPHETS are united in Paul’s gospel to the “heathen” Jews.
This is Old Testament truth, not the Mystery of Ephesians.

Paul’s gospel to the unsaved Jews: point 10.
The Gentiles would find salvation in Christ and be used to provoke Israel:
PAUL, Romans 10:19,
MOSES, Deuteronomy 32:21.
This is Old Testament truth, not the Mystery of Ephesians.

Paul’s gospel to the unsaved Jews: point 11.
The Gentiles would find salvation in Israel’s Messiah.
PAUL, Romans 10:20
a PROPHET, Isaiah 65:1.
This is Old Testament truth, not the Mystery of Ephesians.

Paul’s gospel to the unsaved Jews: point 12 (nice Jewish number).
Israel was not cast aside when Paul was preaching his gospel to the unsaved Jews.
PAUL, Romans 10:21,
a PROPHET, Isaiah 65:2.
This is Old Testament truth, not the Mystery of Ephesians.

All mid-Acts readers please note: Paul’s saving gospel to the unsaved Jews is MOSES and the PROPHETS, not the revelation of the MYSTERY of Ephesians and Colossians. Mr. Jordan’s claim that the Jew’s only hope was the new message and program has been proven false and opposes Scripture.

Paul’s own gospel words are embedded in the Holy Scriptures, which stand opposed to Mr. Jordan’s observations made in his refutation of Acts 28. I think he has many mid-Acts problems of his own to resolve before condemning a position that doesn’t create, but dispels them.

Mr. Jordan’s article, “Did Paul Break His Word?” is as confused a piece of mid-Acts writing as can be found. It is flawed, being full of eisegetical theology – later doctrine forced into Paul’s Acts period ministry.

This final snippet from his “refutation” shows his total failure to separate the differences he sees. The hope of Israel was in view during and up to Acts 28, but the hope of Ephesians and Colossians was after Acts. Mid-Acts, failing to rightly divide, forces them together thus:
This is no doubt why Paul declared to the Jewish leaders at Rome that “for the hope of Israel I am bound with this chain ” (Acts 28:20) and yet also wrote to the Ephesians and Colossians that he was in bonds for proclaiming “the mystery” committed to his trust (Ephesians 6:19,20; Colossians 4:3).

Yes, Paul did write to the Ephesians that he was in bonds proclaiming the Mystery but not at the same time he was bound for the hope of Israel. This is classic example of mid-Acts mixing things differing. After Acts 28, Paul was given the present truth – not before.

Mr. Jordan believes the Jews had been cast aside early in Acts; this is a mistake, totally unsupported Biblically. He believes Paul was saving the Jews with the gospel of the Mystery; this is totally false, as we have so clearly shown from Scripture.

As we observed earlier, it appears Mr. Jordan wrote more to inspire the faithful rather than refute Acts 28, which he completely failed to do.
In conclusion, here are his claims shown to be false.
1. Israel was cast aside early during the Acts period. FALSE.
2. Paul made a solemn oath to go only to the heathen. FALSE
3. Paul was preaching new truths to save the “heathen” Jews. FALSE
Since these errors in the mind of Mr. Jordan appear to refute Acts 28, but have been proven incorrect, then the Acts 28 position remains and we feel sure our Biblical response will encourage honest readers to discard the mid-Acts position and their poor handling of the word used to create and defend it.
Visit mid-Acts exposed audio page for more information.

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