Saturday study 12/6/25

 The final chapter of the book of Acts, and the last 2 of what AB calls the 8 Kingdom texts in Acts (see Merryl TheoCon prez). 

2025 Theological Conference: Merryl DeMott on 8 Kingdom Texts in Acts

Acts 28:23 footnote:

The grand climax and conclusion of Luke’s marvelous account is to inform us that Paul was following exactly the same Gospel of the Kingdom preaching as Jesus. This is the task of all believers, until the end of the age (Mt. 28:19-20).

This chapter shows the greatest refutation of so-called Dispensationalism.

1. Define dispensationalism

New 19th-century theological system (formalized by John Nelson Darby around the 1830s) that divides biblical history into a series of separate ages or “dispensations” in which God supposedly:

• works differently,

• reveals different truths,

• gives different hopes for Jews and gentiles.

This means Jesus’ Kingdom gospel (Matt. 4:17; Mark 1:14–15) was for Jews only.

Paul later preached a different or "new" gospel for the Church Age.

1. Hyper aka Ultra-Dispensationalism 

This is an even more extreme form that goes far beyond classical Darby. 

It is associated with E.W. Bullinger and propagated by modern-day BUs like The Way International and offshoots like STF. 

Read from One God & One Lord book: 

The Four Gospels are actually a part of and the conclusion of the "Old Testament.” 

According to 2 Timothy 3:16, the text of Scripture is " God- breathed. "

However, it has been "man-handled," that is, man has added things to the Bible that often cause confusion. 

Perhaps one of the most confusing of these additions has been the page in the Bible between Malachi and Matthew that says "The New Testament." 

Our experience among Christians is that almost all of them believe that Matthew, Mark, Luke and John are a part of the "New Testament." 

This error has many significant and harmful ramifications.

Dispensationalists seek to correct the following:

• The church did not begin in Acts 2 but later—Acts 13 or Acts 28.
• Therefore, Paul allegedly had two different ministries:
• A “Jewish Kingdom gospel” early.
• A “Gentile grace gospel” later.
• Baptism is not for the church today.
• The teachings of Jesus in the Gospels are not for the church, see LaPrade article https://focusonthekingdom.org/283.pdf

Ken describes how he spent over 40 years avoiding water baptism because he bought into water baptism was outdated and replaced by “spirit baptism.” After re-examining every biblical passage on baptism, he concluded that this teaching was mistaken. He argues that dispensational theology has led many Christians to treat Jesus’ commands—especially baptism—as optional or merely symbolic, which he believes is a serious misunderstanding.

• The Sermon on the Mount is “Jewish only.”
• Only Paul’s prison epistles apply to the Church.

Read: Acts 28

• This is not some dispensational shift, not a change in gospel or theology.
• It is a Spirit-inspired summary—of the one and the same gospel Jesus and his apostles preached, and that Paul preached from the first day of his conversion.
• For both Jews and Gentiles: 28:23, 30-31; cp. 8:12.

Context

• Acts 28:17–22, Paul explains why he is in chains: “I am wearing this chain for the hope of Israel.”
• What is the hope of Israel? Paul has already told us:

The resurrection of the dead (Acts 23:6; 24:15).

The coming Kingdom promised to the patriarchs.

• In his letters repeatedly describes this same hope using other wording:

1. The promises made to the fathers, Romans 15:8–12 “Messiah became a servant to the circumcision to confirm the promises made to the fathers…”
2. The coming Kingdom, Colossians 1:5, 12–13 the hope is stored with God, but inherited in the Kingdom (cf. Dan. 7:27).
3. the fulfillment of Israel’s covenants in the Messiah, Ephesians 2:12–14

“You Gentiles were… strangers to the covenants of promise, having no hope…But now… you have been brought near.” Cp. Ephesians 4:4 

“There is one hope of your calling.”

Dispensational theology insists:

• Israel has an earthly hope.
• The Church has a heavenly hope.

But Paul does not say, “Israel is now set aside,” or “God has switched programs,” or “The old gospel is over,” or “The Church starts only now.”

• There is one hope (Eph. 4:4).
• The hope is the Kingdom of God on earth (Acts 14:22; 19:8; 20:25; 28:23, 31).
• Gentiles join Israel’s hope (Eph. 2:12–19).
• The resurrection occurs at Messiah’s return (1 Cor 15).
• No believer’s hope is “heaven,” but the age to come (Dan. 12:2; Luke 20:35).
• Dispensationalism reads into Acts 28 a change that is not there.
• Paul continues preaching the same hope, grounded in the same OT Scriptures, pointing to the same Messiah.

Acts 28:23

• This verse alone ends hyper-dispensationalism.
• Paul is still preaching the Kingdom of God.

This is the gospel Jesus preached (Mark 1:14–15).

This is the gospel Philip preached (Acts 8:12).

This is the gospel Paul preached everywhere (Acts 20:25).

• There is no new gospel in Acts 28.
• Paul is still preaching from Moses and the Prophets.

Not from a new revelation.

Not from a post-Israel gospel.

Not from a replacement theological system.

• Paul’s gospel is rooted in the Hebrew Scriptures, exactly as Jesus taught in Luke 24:

27 Then beginning with Moses and all the prophets, he explained to them everything in Scripture about himself.

44 “These were my words while I was still with you —that everything which is written about me in the Law of Moses, the Prophets, and the Psalms must be fulfilled.” 

Acts 20:28

• “This salvation of God has been sent to the Gentiles, and they will listen!”
• Paul has already said this in Acts 10; 13:46; 18:6.
• The continuation of what God promised to Abraham: “All nations will be blessed in you.” (Genesis 12:3);
• We Gentiles are listening and obeying—praise be to God! 
• But that does not create a new dispensation for us Gentiles.