Paul wrote:

I have read several of your teachings which do not appear to define what is meant by Mystery or Dispensation. Could you point me to a definition of these terms?

Regards
Paul

 

Dear Paul,
God Bless you, and thank you for writing. Here are a couple of teachings on Dispensation and Mystery.

 

Dispensation

The word dispensation is the translation of the Greek oikonomia, a word that has become well known in the Anglicized form of Economy. Crabb discriminates between economy and management thus:

"Economy has a more comprehensive meaning than management: for it includes the system and science of legislation as well as that of domestic arrangements, as the economy of agriculture ... political, civil, or religious economy".

It is a secondary and derived meaning of the word that uses it as a synonym of frugality, for a truly economical use of money, sometimes may mean very lavish spending. We can speak of the "economy of nature" and, by so doing, refer to the operations of nature in generation, nutrition, preservation, and distribution of plants and animals. Macaulay, writing of David Hume, said: "David Hume, undoubtedly one of the most profound political economists of his time."

The Greek oikonomia is made up of the word oikos, "house" and nemo, "to administer," "to deal out," and "to distribute." The word oikonomia is employed by Plato for the management of a household, and oikonomia and oikonomo and oikonomeo are found in the LXX. In Isaiah 22:19, Isa. 22:21, where the A.V. reads "station," "government," the LXX reads oikonomia, "stewardship." Oikonomos translates the Hebrew Al ha Beth "over the house" in 1 Kings 4:6, 1 Kings 16:9, 1 Kings 18:3 and in four other places. We have gone thus far afield in order that the reader may have first-hand information concerning the use of the term from ancient to modern times. We now give a concordance of the three words that are found in the Greek New Testament.

Oikonomeo

Luke 16:2. Thou mayest be no longer steward.

Oikonomia

Luke 16:2. Give an account of thy stewardship.
Luke 16:3. Taketh away from me the stewardship.
Luke 16:4. When I am put out of the stewardship.
1 Cor. 9:17. A dispensation (of the gospel).
Eph. 1:10. That in the dispensation of the fulness.
Eph. 3:2. The dispensation of the grace of God.
Eph. 3:9. The dispensation of the mystery (R.V.).
Col. 1:25. According to the dispensation of God.
1 Tim. 1:4. A dispensation of God which is in faith (R.V.).

Oikonomos

Luke 12:42. That faithful and wise steward.
Luke 16:1. Rich man, which had a steward.
Luke 16:3. The steward said within himself.
Luke 16:8. Commended the unjust steward.
Rom. 16:23. Erastus, the chamberlain of the city.
1 Cor. 4:1. Stewards of the mysteries of God.
1 Cor. 4:2. It is required in stewards ... found faithful.
Gal. 4:2 Is under tutors and governors.
Tit. 1:7. Blameless, as the steward of God.
1 Pet. 4:10. Good stewards of the manifold grace of God.

"The Greek word rendered dispensation is oikonomia and refers to the act of administering. By the figure Metonymy, the act of administering is transferred to the time during which that administering is carried on".

How many "dispensations" are indicated in the Scriptures? This is a question that is more easily asked than answered. Every single believer who has been entrusted with the stewardship of Truth adds to the number of "dispensations," but this aspect of the matter is, of course, not intended by the question. When we refer to the different "dispensations," we refer to those subdivisions of the ages in which the revealed will of God, carrying differing obligations, has been made known and put into force, and in practically every case, the administration or stewardship of these separate and differing administrations, are found to have been entrusted to some chosen servant of the Lord. Moses, for example, is inseparable from the dispensation of law, and "Moses verily was faithful in all his house" (Heb. 3:5).

The following subdivision of the Purpose of the Ages does not claim to be perfect or complete, but no real distinction in administration has been ignored, though some may have been merged (as, for example, the special stewardship of John the Baptist, the period under Saul before the accession of David and others, which would swell the list unduly).

Outstanding Dispensations

(Some may overlap, and more than one can run together at the same time).

(1) Innocence. Adam unfallen. Paradise enjoyed.
(2) Adam to Noah. The Fall to the Flood.
(3) Noah to Babel. N.B. - Some features of Genesis 9 remain unchanged.
(4) Babel to Abraham. The Nations and the Nation.
(5) Abraham to Egypt. The Exodus marks a critical change.
(6) Exodus to Sinai. The covenant is 430 years after the promise.
(7) Sinai to Jericho. The forty years wandering.
(8) Jericho to Saul. The land entered.
(9) David to Christ. Here, there are subdivisions which we have not noted.
(10) The Earthly Ministry of Christ, His Birth, Life, Death, Resurrection, Ascension.
(11) Pentecost to Peter in Prison, Acts 2 to 11.
(12) Paul"s First Ministry. The Gentile is a wild olive contrary to nature.
(13) Paul"s Prison Ministry. The dispensation of the Grace of God and the dispensation of The Mystery.
(14) The Resumption of Pentecost. The seven churches of Revelation 2,3.
(15) The Day of the Lord. The Apocalypse.
(16) The Millennial Kingdom and Revelation 20.
(17) The Period between the end of the Millennium and the Great White Throne.
(18) The End. The goal reached. God, All in all.

No significance must be attached to the numbers that stand before any one dispensation. Paul's Prison Ministry happens to be No. 13 in this list, but the very questionable period from Sinai to Jericho is No. 7. Anyone is at liberty to add further subdivisions as the study of the Word makes such dispensations, administration, or stewardships clear.

A word perhaps is called for in connection with the subheading that suggests that two dispensations may run together. If a dispensation is but another name for an age, it is clear that two "ages" cannot run together, but in any one period of time, there may be more than one stewardship in exercise. Galatians 2:7-9 makes it clear that Paul had an apostleship and a stewardship that differed from that of Peter, but which was exercised during the self-same period. Or again, Romans 1:18 to 2:29 and Acts 17:25-28 make it clear that at the same period that Israel had the law, the covenants, and the service of the tabernacle with all its rich typical teaching, the nations of the earth were under a dispensation of conscience and the witness of the works of creation.

John's Gospel, with its insistence upon the Giver of life, is addressed to those who did not know the meaning of the Hebrew word Rabboni and so could not be Jews. It was written after the whole of Paul's ministry had ceased, and it can be preached today without invading the smaller circle of faith encompassed by the Prison Epistles. It will be seen that a mere list of dispensations cannot set forth the whole truth of the matter and must be used with discrimination. The office of Dispensational Truth is to decide whether any particular doctrine be it command, promise, calling, or prophecy - does or does not pertain to any particular individual or company, and the recognition of these varying dispensations is, therefore, essential if we would walk worthy of our calling, and preach The Truth for the present time.

Before attempting to explain or expound any particular portion of Scripture, the following interrogation, which is but the recognition of the fact that there are a succession of dispensations observable in the Bible, will prove a valuable guide.

Is the verse in question in the Old Testament or in the New Testament?

If in the Old Testament, is it in the Law or the Prophets, before or after Abraham, before or after David, etc.?

If in the New Testament, is it in The Gospels, and if so, which, for each Gospel, has its own peculiar viewpoint?

If in the Acts, is it in the period covered by Pentecost (Acts 2 to 12) by the early ministry of Paul (Acts 13 to 19), by the interval (Acts 20 to 28), or by The Prison Ministry of Paul?

Most objections to the teaching of The Mystery, and most of the confusion that is so evident, are the result of continually harking back to Epistles before Acts 28:28, as, for example, a believer may appear to be following and endorsing your teaching concerning the constitution of The Church of The One Body in Ephesians, only to betray confusion by quoting Galatians 3:27-29.

Mystery

Mystery. The Greek word musterion occurs twenty-seven times in the N.T. and is translated as "mystery" throughout. The word is distributed as follows:

Gospels. Three references. No occurrence in John"s Gospel.
Epistles. Eight occurrences in Paul's pre-prison Epistles (Rom., 1 Cor., 2 Thess.).
Ten occurrences in Paul's Prison Epistles (Eph., Col.).
Two occurrences in Interim Epistles (1 Tim.).
Four occurrences in the Revelation.

The word does not occur in Hebrews nor in any of the circumcision Epistles. The LXX contains eight references, all of them in the Book of Daniel. In addition, there are twelve occurrences in the Apocrypha, which indicate by the way the word is employed, something of the meaning it must have attached to it when it is found in the N.T.

As this word occupies such an important place in Dispensational Truth, we must waive our rule of not giving a concordance of more than ten occurrences of any word and set out a complete concordance both in the O.T. and in the N.T.

Musterion in the New Testament

Gospels:

Matt. 13:11
The mysteries of the kingdom of heaven.

Mark 4:11
The mysteries of the kingdom of God.

Luke 8:10
The mysteries of the kingdom of God.

Pre-prison epistles:
Rom. 11:25
Not... be ignorant of this mystery.

Rom. 16:25
The mystery, which was kept secret.

1 Cor. 2:7
The wisdom of God in a mystery.

1 Cor. 4:1
Stewards of the mysteries of God.

1 Cor. 13:2
Though I . . . understand all mysteries.

1 Cor. 14:2
In the spirit he speaketh mysteries.

1 Cor. 15:51
Behold, I show you a mystery.

2 Thess. 2:7
The mystery of iniquity doth already work.

Prison epistles:

Eph. 1:9
Having made known unto us the mystery of His will.

Eph. 3:3
He made known unto me the mystery.

Eph. 3:4
My knowledge in the mystery of Christ.

Eph. 3:9
The fellowship of the mystery.

Eph. 5:32
This is a great mystery.

Eph. 6:19
To make known the mystery of the gospel.

Eph. 3:3
The mystery which hath been hid.

Eph. 3:27
This mystery among the Gentiles.

Eph. 2:2
The mystery of God.

Eph. 4:3
To speak the mystery of Christ.

Interim epistles:

1 Tim. 3:9
Holding the mystery of the faith.

1 Tim 3:16
Great is the mystery of godliness.

Revelation:

Rev. 1:20
The mystery of the seven stars.

Rev. 10:7
The mystery of God should be finished.

Rev. 17:5
Mystery, Babylon the great.

Rev.17:7
The mystery of the woman.

Musterion O.T. (LXX)

Dan. 2:18
Mercies. . . concerning this secret.

Dan. 2:19
Then was the secret revealed unto Daniel.

Dan. 2:27
The secret which the king hath demanded.

Dan. 2:28
There is a God in heaven that revealeth secrets.

Dan. 2:29
He that revealeth secrets.

Dan. 2:30
The secret is not revealed to me for any wisdom.

Dan. 2:47
Lord of kings and a revealer of secrets.
Seeing thou couldst reveal this secret.

Dan. 4:9
No secret troubleth thee, tell me.

The Greek Christian "fathers" used the word of any such sign, whether of words or actions. They spoke of the offering of Isaac as a musterion, i.e., a sign or a symbol of the secret purpose of God concerning His Son, Jesus Christ. And they used it interchangeably with the words tupos type, sumbolon symbol, and parabole parable.

So far, we have been concerned with the material that we are to use. We must now inquire into the term's essential meaning, and we shall gather (1) from its etymology and (2) from its usage. Etymology used alone is an unsafe guide, for language is living, and the folk who use it are not necessarily students; it is, therefore, wise to balance etymology with usage. This we will do.

* Muo does not occur in the N.T. but is the basic word from which musterion is derived. It means "to close," especially the lips or the eyes. Muzo, which likewise does not occur in the N.T., means "to murmur with closed lips, to mutter." It will be observed that in the English words murmur, mutter, mumble, and mute, this meaning persists.

* Mueo. To initiate into the mysteries, this is not only found in classical Greek but is used by the Apostle in Philippians 4:12, "I am instructed", better, "I am initiated." Moffatt translates the passage, "I have been initiated into the secret," Rotherham renders the word, "I have been let into the secret."

* Muopazo ("myopia" in English) 2 Peter 1:9, "cannot see afar off."

* Kammuo (derived from kata muo) "to shut, especially the eyes" (Matt. 13:15, Acts 28:27).

The etymology, therefore, of the word musterion suggests something "hidden," a secret, something that requires initiation, something not discoverable by ordinary methods. It is an unsafe analogy to argue from the use of the word "mystery" as employed in the articles of the indenture, and referring to the mysteries of a trade, for this word should really be spelled "mistery" coming as it does from the French mestier, or metier which in its turn is derived from the Latin ministerium. It will not do, therefore, to teach that there is no more "mystery" about the mysteries of the Bible than there is about trade secrets, for this approach to the subject omits the presence and influence of the pagan mysteries that will eventually come to a head in "the mystery of iniquity," even as the mysteries of the Scriptures come to a head in "the mystery of godliness."

Is there anyone who knows all that there is to know concerning either the mystery of iniquity or the mystery of godliness? Are there not "depths of Satan" and "the deep things of God"? Are there not "unspeakable words, which it is not lawful (or possible) for a man to utter" (2 Cor. 12:4)? And is there not in the same Epistle the offering of thanks to God for His "unspeakable gift" (2 Cor. 9:15)? From very early times there were vast and widespread institutions in the pagan world known as mysteries, celebrated for their profound secrecy, admission to which was only by initiation. The Greek, Egyptian and Persian mysteries can be traced back to a common source, namely Chaldea, and constitute one of the travesties of truth that is so characteristic of Babylonianism. Babylon is represented as bearing a golden cup, and to drink of "mysterious beverages," says Salverte, was indispensable on the part of all who sought initiation into these mysteries.

"To musterion". This is not the only term borrowed from the ancient mysteries that St. Paul employs to describe the teaching of the deeper truths of the Word. The word teleion (Col. 1:28 "perfect") seems to be an extension of the same metaphor. Philippians 4:12, we have already noted, and in Ephesians 1:13, sphragizesthai ("sealed") is perhaps an image derived from the same source. So, too, the Ephesians are addressed as Paulou "fellow initiates of Paul" in Ignatius" epistle, and the Christian teacher is thus regarded as a heirophantes (see Epict. 3.21, 13 seq.), who "initiates his disciples into the rites" (Bishop Lightfoot).

It becomes very clear that no knowledge of the mysteries was obtainable apart from initiation, and this fact must be borne in mind when we approach the mysteries of Scripture. No mere instruction or quoting of verses of Scripture, not even the most lucid presentation of Dispensational Truth, will ever "convince" anyone apart from the gracious enlightening that God alone can give.

It is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given . . . many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them (Matt. 13:11, Matt. 13:17).

Who hath ears to hear, let him hear (Matt. 13:9).

The recognition of this great fact of initiation would save the believer many hours of fruitless anxiety on the part of others. The Truth of The Mystery is not to be made known by the organizing of campaigns. It will never be a subject of popular appeal. Our attitude must be a readiness at all times to help and guide wherever we see a desire to know and follow on, being assured that none will come to see The Mystery apart from The Lord's own illuminating; we ourselves can, at best be but the earthen vessels that He stoops to use in this most wondrous work. When it comes to usage, there are several avenues of approach.

(1) The Pagan mysteries and (2) the references in the Apocrypha. These two give an idea of what the word mystery stood for in the great outside world; (3) the usage of the word in the LXX Book of Daniel, and (4) its usage in the N.T.; these show how it was used in Holy Scripture. We can say little to profit from the Pagan mysteries. The Greek mysteries, which were prevalent in the days of the Apostles, were derived from Egypt, which in its turn received them from Chaldea, and so in them we have the mystery of iniquity in germ. A search into the annals of the past would bring to light some of the horrible doctrines and corresponding practices associated with the mysteries, but the attitude of the Apostle must be ours:

It is a shame even to speak of those things which are done of them in secret (Eph. 5:12),

and pass on to positive teaching.

In the Apocrypha, the word "musterion" rarely rises above the idea of a secret, either of a king or a friend. Twice, it refers to secret rites and ceremonies, but nothing more. The fact that the LXX did not use musterion until translating the Book of Daniel may be accounted for by many natural explanations, but when all is said, there must still be room left for the exercise of Divine Providence. Some lexicographers say that the Greek musterion is derived from the Hebrew mister, which is translated "secret" a number of times, yet the Greek translators never use musterion for that or its cognate sether. The only word translated musterion in the Greek O.T. is the Chaldee raz, which is used constantly throughout Daniel 2, and as this word does not occur anywhere else in the O.T., we have no means of comparison.

While the Chaldee word raz stands alone, we are not left entirely without help, for on one occasion, Daniel uses the Chaldee form of the Hebrew word sether, a word translated as "secret" and "secret place" in many passages. This provides us with the link that we felt we needed, teaching us that in the Chaldee raz, we have the equivalent word. In the passage in Daniel 2:22, "He revealeth the deep and secret things," the LXX renders "bathea kai apokrupha," reserving apparently the use of the musterion for the Gentile term. Its usage is confined to the dream of Nebuchadnezzar and in two ways. Nebuchadnezzar had either actually forgotten the substance of his dream or, as a matter of policy, withheld it to ensure that the interpretation should be something more than a clever human invention (Dan. 2:8-11).

When Daniel went into the presence of the king, he did not concentrate his attention on the substance of the dream, but on its interpretation (Dan. 2:16), but of course, as the substance of the dream had to be known before the interpretation could be given, both dream and interpretation were included in the "secret" concerning which Daniel and his fellows prayed (Dan. 2:18-19). When Daniel went in before the king, Nebuchadnezzar asked him, "art thou able to make known unto me the dream which I have seen, and the interpretation thereof?" (Dan. 2:26). One cannot avoid the feeling that there is a Divine overruling in the choice of this word musterion here, and for this reason. We discover that when Israel began to make it manifest that they were going to reject the Saviour (Matt. 11-12), the word "mystery" entered into the N.T. (Matt. 13:11), and whereas the Apostles had been commanded earlier "go not into the way of the Gentiles" (Matt. 10:5), a change is indicated by the quotation of Isaiah 42, "in His name shall the Gentiles trust" (Matt. 12:21). Again at Acts 28:28, when Israel was set aside, Paul the prisoner commits to writing The Epistles which reveal The Dispensation of The Mystery.

WHAT WAS THE SECRET?

When examining Romans 5:12-8:39, we see that it constitutes a unique section of the teaching of the Epistle. It goes back to a period before there was a Jew and before Abraham to Adam. No one can read Genesis 3 without being conscious that there is much unexplained. Solomon, writing in Ecclesiastes 3, says, "To everything, there is a season and a time to every purpose under heaven," and in enumerating them, he says, "A time to keep silence, and a time to speak" (Eccles. 3:1, Eccles. 3:7). The word translated in the A.V., "kept secret," is sigao, translated elsewhere in the N.T., "keep silence" and "hold one"s peace." Much important truth latent in Genesis 1-11 was "hushed" until the "time to speak" had arrived, and that was when Paul was inspired to write the Epistle to the Romans.

The study of Genesis 1-11 in the light of Romans 5:12-8:39 is, therefore, of the utmost importance to the believer who would realize the peculiar character of his calling. From Genesis twelve until the end of the Acts, one nation holds the pre-eminent place, and that part of the O.T. which deals with Israel knows no salvation apart from that chosen race or from the covenants made with Abraham.

If Israel should fail and fall, the prophets had nothing to tell us of how God would cope with the resulting problem. It is, accordingly, the purpose of the central section of Romans to reveal the relationship of man, as such (i.e., as neither Jew nor Gentile), to Adam and to Christ, irrespective both of promises made to "the fathers," and the failure or success of "the chosen people." But this is not the theme of the O.T. prophecy in general. The period covered by the Scriptures from Genesis 12 to Matthew 1 is as long as that covered by Genesis 1:3 to Genesis chapter 11. In that same space of eleven chapters is written all that can be known of the first 2,000 years of this present creation. What is written is pregnant with truth, but it must await its appointed time, and just as the Gospel itself revealed teaching hidden in O.T. Scriptures (as we have already seen in Habakkuk 2:3-4), so these early chapters of Genesis hold much basic teaching, throwing light on the position of the believer who is saved and justified without reference to the law of Moses.

Volumes have been written to associate the obedience of Christ with the law of Moses, whereas this law was but transient; it was "added because of transgressions," it was "found fault with," and passed away (Heb. 8:7). This secret has been hushed in aionian (age) times. We read of some part of God"s purpose as being related to a period "before aionian times" (Tit. 1:2, 2 Tim. 1:9), and in 1I Corinthians, we read of "the wisdom of God in a mystery," which has been "hidden," and which God "foreordained before the ages" (1 Cor. 2:7). The Mystery of the Prison Epistles was "hidden from the ages, and from the generations" (Col. 1:26). These hidden subjects had "their own seasons" of manifestation, which manifestations were through the medium of "preaching," and "according to" a "commandment" (Tit. 1:3).

The mystery of Romans 16 is not said to be related to a period "before age times" but silenced in or during age times. This secret is the theme of the central section of Romans, and its subject is Adam, not Abraham, man, not Israel or Gentile; the law of sin, not the law of Sinai.

What are the "prophetic writings" that Paul refers to? The words translated in the A.V., "the scriptures of the prophets", are not exactly the same as those used in Romans 1:2. In Romans 1:2, the original reads: dia ton propheton autou en graphais hagiais, whereas Romans 16:26 reads: dia te graphon prophetikon. The suggestion is made by some that not only a difference of expression is intended here, but a real difference, and that the reference in Romans 1:2 is to O.T. prophets, whereas that in Romans 16 is to N.T. prophets. It may be so, but the reader should be aware that nothing in the language used constitutes proof of this. Prophetikos is to prophetes, what pneumatikos is to pneuma, simply the adjectival form. As the only other occurrence of the word will show, every one of the O.T. prophecies is "prophetic writings" (2 Pet. 1:21). It was when the Apostle received the commandment to make this early truth known that the prophetic writings which had for generations held their secret began to speak.

The fact that what was made known both in Romans 1 and 16 was "for the obedience of faith to all nations" establishes the unity of purpose that links the whole of Romans together as an indivisible whole. There is no need to adopt the suggestion of Lightfoot that the doxology was added some years after. The ascription of praise is to the only wise God, and wisdom is associated with the Unfolding Purpose of The Ages (Rom. 11:33; 1 Cor. 2:7; Eph. 1:8-9; Eph. 3:10). On this high note the Epistle ends.

Acts 28 forms a dispensational boundary, having on the one side Abrahamic covenants and promises and having on the other an entirely new dispensation. The terms of the Abrahamic covenant cannot operate here, for Galatians 3:13-14 makes it clear that the blessings of Abraham to the Gentiles and the redemption of Israel go together, and Israel went into their Lo-ammi condition at Acts 28. If, therefore, the Gentile is to be saved, and not only saved but called to a height of glory that transcends all revelation hitherto given, then God must put into operation some new way of dealing with men; in other words, a new dispensation must begin, and did begin, at Acts 28:28. It is to the demonstration of the fact that this new dispensation is The Dispensation of The Mystery, that we now ask the reader"s attention.

The Mysteries In Ephesians, Colossians, And 1 Timothy

There are four epistles that bear the marks of Paul's imprisonment, and two of them deal very fully with the subject of The Mystery. These Epistles are Ephesians and Colossians. Let us note the references to the subject:

"The mystery of His Will" (Eph. 1:9).
"The mystery" (Eph. 3:3).
"The mystery of Christ" (Eph. 3:4).
"The dispensation of the mystery" (Eph. 3:9 R.V.).
"The great mystery" (Eph. 5:32).
"The mystery of the gospel" (Eph. 6:19).
"The mystery" (Col. 1:26).
"The mystery among the Gentiles" (Col. 1:27).
"The mystery of God" (Col. 2:2).
"The mystery of Christ" (Col. 4:3).

The first epistle to Timothy is not a "prison" epistle, but it bears marks of having been written after Paul had been liberated and so describes the newly-formed Church as it was at the beginning. There, we have two more references to the Mystery, which we will add for the sake of completeness:

"The mystery of the faith" (1 Tim. 3:9).
"The mystery of godliness" (1 Tim. 3:16).

This makes a total of twelve references to the subject after Acts twenty-eight, and an examination of these, together with their contexts, should, under God, prove a means of help and blessing in the appreciation of the high and holy calling of the Church of the One Body.

The Mystery In Ephesians

Let us observe the use of the word mystery in Ephesians. We find that the six references fall into two sections of three each, the second section supplementing and explaining more fully the first:

A Eph. 1:9, 10 The Mystery of His Will . . . a dispensation

B Eph. 3:3 The Mystery

C Eph. 3:4 The Mystery of Christ

A Eph. 3:9 (R.V.) The Dispensation of The Mystery

B Eph.5:32 The Great Mystery. Christ and His Church

C Eph.6:19 The Mystery of the gospel.

 

The Dispensation Of The Mystery

The first mystery mentioned in Ephesians is "the Mystery of His will," which has in view a "dispensation of the fulness of the seasons" when Christ is to head up all things, "both which are in heaven and which are on earth." We have already seen that the corresponding reference to this is Ephesians 3:9, which we here quote from the R.V.: "and to make all men see what is the dispensation of the Mystery, which from all ages hath been hid in God Who created all things". We have quoted the R.V. because it recognizes the reading "dispensation" instead of "fellowship." The expression "all ages" is a free rendering as the "all" is not to be taken as though it existed in the original. Paul uses the word oikonomia, "dispensation," five times. It may be as well to see the references together. We give Conybeare and Howson"s translation, which, though it is a little free, seems to convey the intention of the Apostle:

"For although I proclaim the glad tidings, yet this gives me no ground of boasting; for I am compelled to do so by order of my Master. Yea, woe is me if I proclaim it not. For were my service of my own free choice, I might claim wages to reward my labour; but since I serve by compulsion, I am a slave entrusted with a stewardship (dispensation)" (1 Cor. 9:16-17).

To this selfsame "bond-slave of Jesus Christ," a further dispensation or stewardship was granted upon the failure of Israel at Acts 28:28:

For this cause I, Paul, the prisoner of Jesus Christ for you Gentiles, if ye have heard of the dispensation of the grace of God which is given me to you-ward: How that by revelation He made known unto me the Mystery (Eph. 3:1-3).

Here we have a series of statements that put the new dispensation in a clear light:

1. It was given to Paul as "the prisoner of Jesus Christ".
2. It was given to Paul "for you Gentiles," "to you-ward."
3. It had an immediate relation to "the Mystery."
4. Which was received by "revelation."

A parallel passage in Colossians 1 makes Ephesians 3 even more clear and emphatic:

His body. . . the church, where of I am made a minister: according to the dispensation of God which is given to me for you, to complete the word of God-the Mystery which hath been hid from the ages and from generations, but now is made manifest to His saints (Col. 1:24-26).

Additional items that give further light are the following:

1. The Church, which is His Body, is intimately associated with this new dispensation.
2. This new dispensation completes the word of God, and
3. Finds its expression in a Mystery which had never been made known before it was entrusted to the Apostle Paul.

We can now go back to Ephesians one and read again the first reference to this dispensation:

Unto a dispensation of the fulness of the seasons, to unite all things under one head, in union with Christ, both which are in heaven and which are on earth (Eph. 1:10).

Where Colossians tells us that this dispensation of the Mystery "completes" the word of God, Ephesians tells us that this dispensation of the mystery of His will is "the fulness of the seasons." There is a contrast in Ephesians 2:12-19:

At that season ye were without Christ . . . aliens . . . strangers . . . now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints . . .

The "now" of Eph. 2:19 is the present season in contrast with "that season" when the Gentile was an alien. A new creation intervenes between Eph. 2:12 and 19. "The both" have been "made one"; this deals with the reconciliation of Jew and Gentile. Ephesians 1:10 speaks not of the Jew and the Gentile but of the things in heaven and on earth being made one under the headship of Christ.

This is the reconciliation spoken of in Colossians 1:20. Now, all this is absolutely new. Nowhere else in the whole range of the Scriptures can such things be discovered as are made known by the Apostle in these Epistles to the Ephesians and Colossians. Lest we be misunderstood, it is evident, we trust, that we speak of the "dispensational" revelations. Such blessed doctrines as redemption and forgiveness in Ephesians 1:7 have already been revealed and explained in earlier Scriptures.

To complete our references, we quote 1 Timothy 1:4 R.V.:

Neither give heed to fables and endless genealogies, the which minister questionings, rather than a dispensation of God which is in faith.

This has more to do with the faithful exercise of ministry, whatever it may be, than the revelation of any new truth, and, while including The Dispensation of The Mystery so far as Timothy shared it with Paul, does not actually deal with it. We trust it is clear that the dispensational standing of The Church, the calling of the Gentile, and the revelation of The Mystery after Acts 28:28 constitute a unique revelation and stewardship.

It is essential that the reader should distinguish "The Mystery" of Ephesians 3:3, which had been hidden in God until it was revealed to Paul, and The Mystery of Christ, which has been the subject of revelation right down the ages.

Ephesians 3 speaks not only of The Mystery as it relates to the new dispensational dealings of God with the Gentiles but also with the Mystery of Christ. Now, this Mystery must not be read as meaning simply the fulfillment of prophecy. While many in Israel saw the teaching of their Scriptures as to the coming of the Messiah in Glory and Dominion, few saw the Mystery of the Messiah which related to His Coming in lowliness, rejection, and suffering. Christ said, speaking of the mysteries of The Kingdom of Heaven, "many prophets and righteous men have desired to see these things . . . but have not seen them" (Matt. 13:17), and into the Mystery of Christ, "angels desired to look" (1 Peter 1:12). Mystery necessitates revelation. It is something that cannot be inferred or arrived at by study.

First, we will set out the structure of Ephesians 3:1-13, where the two mysteries occur:

Eph. 3:1-13 The Prisoner of Christ Jesus

A  Prisoner for you (huper humon)

B  Dispensation of the Grace of God
    Revelation of the Mystery

a  Eph. 3:2 Dispensation given

b  Eph. 3:2 T0 you-ward

b  Eph. 3:2 To me

a   Eph. 3:3 Mystery revealed

C  Two Mysteries and two ministries

d  Eph. 3:4 Mystery of Christ

e  Eph. 3:5 Apostles and prophets (plural)

f  Eph. 3:5-6 The Mystery

g  In Spirit

h  Joint-heirs

h  Joint-body 

h  Joint partakers

g  In Christ

e  Eph. 3:7 Paul alone (singular)

d  Eph. 3:8 Unsearchable riches of Christ

B  Dispensation of the Mystery Making known the wisdom of God

a  Eph. 3:9 Dispensaiton hidden since the ages

b  Eph. 3:9 By God Who created through Christ

c  Eph. 3:10 Knowledge through the church

a  Eph. 3:11 Purpose of the ages

b  Eph. 3:11 Which He made in Christ

c  Eph. 3:12 Access through the faith of Christ

A  Eph. 3:13 Afflictions for you (huper humon).

We draw attention to the ending of this passage, which indicates that Eph. 3:4-7 are a parenthesis and that Eph. 3:3-8 reads on together. We have, therefore, the means of a clearer view of the theme before the Apostle by leaving the parenthesis out for a time and observing his teaching concerning the wondrous Dispensation that he had received.

     The Mystery; Its Special Characteristics (Eph. 3)

(1) A special minister,                      Paul, as prisoner (Eph. 3:1).
                                                            Me (Eph. 3:2-3, Eph. 3:8).
                                                            I (Eph. 3:8).

(2) A special ministry                      For you Gentiles (Eph. 3:1).
                                                           To you-ward (Eph. 3:2).
                                                           Among the Gentiles (Eph. 3:8).

(3) A special communication         Made known by revelation (Eph. 3:3).

(4) A special theme                         Unsearchable (Eph. 3:8).
                                                           Mystery (Eph. 3:3, Eph. 3:9).
                                                           Hid Eph. 3:(9).

(5) A special period                         The dispensation of the grace of God (Eph. 3:2).
                                                           The dispensation of the Mystery (Eph. 3:9).
                                                           Now (Eph. 3:10).

(6) A special witness                       Unto principalities (Eph. 3:10).
                                                           Manifold wisdom (Eph. 3:10).

(7) A special purpose                     According to the purpose of the Ages (Eph. 3:11).

Such is the theme of Eph. 3:1-11, omitting the parenthesis. Coming to Eph. 3:4-7 we learn more concerning this Mystery by way of contrast. The Mystery of Eph. 3:1-3 and Eph. 3:8-11 is contrasted with the Mystery of Christ. Let us again seek an analysis.

The Mystery Of Christ

1. Not exclusive to this dispensation. It was made known in other generations (5).
2. Not exclusive to the Apostle Paul. It was revealed unto prophets and apostles (5).

The Mystery

1. It was exclusive to the Apostle Paul. Eph. 3:1-2, Eph. 3:3, Eph. 3:8-9 already considered, and Eph. 3:7, "whereof I was made a minister," the words defining the Gospel intended in Eph. 3:6.
2. It was peculiar in its composition. It gives a threefold equality to the Gentile believer never before known or enjoyed (Eph. 3:6). 

Eph. 3:6 in the A.V. reads on from Eph. 3:5, being connected by the word "that." The R.V. makes the connection closer by adding in italics the words "to wit." Any literal translation, however, is obliged to render einai as a statement of fact, and no word or construction necessitates "that" or "to wit." Instead of connection, contrast is intended. Instead of the threefold fellowship of the Gentiles being the Mystery revealed to the Apostles and prophets and before them to the sons of men in other generations, it is entirely associated "with that gospel" where Paul was made a minister, who in that capacity received the commission to enlighten all as to The Dispensation of The Mystery, which instead of being revealed in other ages, or at the time to many prophets and apostles, had never been revealed at all, but had been hidden from the ages in God and revealed only to the one chosen Apostle, Paul when the time for its publication had arrived. Instead, therefore, of linking verse 6 with 5, we should link Eph. 3:6-7.

We do not arrive at the truth if we stop at the word Gospel in verse 6. Scripture speaks of a series of sets of good news or "gospels," and to ascertain The Truth, we must know that the gospel under consideration was that which the Apostle Paul preached according to The Gift of the Grace of God, which had given him The Dispensation of this Secret to administer. The parenthesis of Eph. 3:4-7 stands therefore thus:

The Mystery Of Christ

Made known in other ages.
Revealed now to apostles and prophets, including Paul.

The Mystery

The threefold fellowship of the Gentiles.
Revealed in the special gospel of Paul.
Given to him to the exclusion of others.

Isaiah, when he penned the fifty-third chapter of his prophecy, entered in some degree into the "Mystery of Christ" and shared with Paul, Peter, and others that blessed truth. David, too, when he wrote Psalm 22, perceived the sacred secret of Christ's rejection. But neither Isaiah, David, nor Peter had any knowledge of the terms of the Mystery as revealed in Ephesians 3:6. God hid that in Himself. It constituted a part of the purpose of the ages but was a part pertaining to the heavenly section, which had never been made known. It is difficult to decide between the A.V. rendering of Ephesians 3:5, which joins the words en pneumati (by the spirit) to the Apostles and prophets, thereby declaring the source of their inspiration, and the alternative rendering, which makes the words "in spirit" commence the statement as to the threefold fellowship of the Gentiles.

Matthew 22:43 supplies an instance where en pneumati is used for inspiration. "How then doth David in spirit call him Lord?" Rom. 8:9 supplies an instance where the words are used not of inspiring apostles and prophets but to indicate a sphere of blessing. "You are not in flesh, but in spirit". The general trend of the context and the recognition of the canon that the Apostle's style allows for no superfluous words causes every sentence to be pregnant with meaning. No item can be eliminated without injury to the sense and teaching. The question of inspiration is not in view. Whatever had been made known of the subject under discussion, either to Paul or the other Apostles, had been "revealed," which carries with it the thought of inspiration.

On the other hand, a change of sphere is a feature that the Apostle emphasizes in this epistle. its blessings are "in the heavenlies" as well as "in Christ." Its practical outworkings are "in the Lord," and the special feature with which Ephesians 3:6 is in direct contrast is given in Ephesians 2:11, en sarki "in flesh." In Eph. 2:12, another sphere is mentioned, "in the world."

In the world     is contrasted with     in the heavenlies.
In flesh             is set over against     in spirit.

With the addition of the word "one" the change is found indicated in Eph. 2:18, "access to the Father in One Spirit," and again in Eph. 2:22, "an habitation of God in spirit". In chapter three the Apostle pursues the theme of the change of dispensation. The inspiration of Scripture or of apostles is extraneous to the subject. Consequently, as we are free to choose, we feel that Eph. 3:6 must commence with the words "in spirit." This is the essential condition of blessing in this dispensation. The blessings themselves are "all spiritual" and can only be received by those who are "in spirit."

In the next place, we pause to note the class who are spoken of as being thus blessed in spirit. It is usual for the words to be added, at least mentally, to make the verse read, "that the Gentiles together with the Jews should be fellow-heirs, etc." but this idea is unwarranted. If, for the moment, we concede that the Jew is in view, the teaching then must be accepted as a veritable revelation of a hitherto hidden mystery, for where, since the call of Abraham to the writing of the Epistle to the Romans (where the Apostle says "the Jew first," etc.) has the Gentile ever received the threefold equality revealed here?

Millennial blessings, which fulfill the promises to Israel, necessarily give the blessed Gentile a secondary place; they who were once aliens to the commonwealth of Israel but who are finally blessed under the covenant of promise are nevertheless "tail" and not "head," and their national distinctions remain. Here, in The Dispensation of The Mystery, the sphere is "in spirit," and the equality is concerning the Gentiles. The only place that a Jew can have in The Dispensation of The Mystery is to lose his nationality and enter this equal calling as a sinner saved by grace, even as the Gentile does.

The threefold equality of this new sphere must now be noted:

Sunkleronoma     Sussoma     Summetocha

In each case, the word commences with su, which means "with." The best word in English to fit the three statements is the word "joint." We can say "joint heirs," a "joint body," and "joint partakers."

In Hebrews 11:9, we read of Isaac and Jacob, who sojourned with Abraham as "heirs with him of the same promise." God does not call Himself merely the God of Abraham or the God of Abraham and Isaac. His full title in this connection is "The God of Abraham, Isaac and Jacob". They were co-heirs. In 1 Peter 3:7, the husband, though recognizing his wife as a "weaker vessel," is nevertheless enjoined to remember that they were both "heirs together of the grace of life." The equality among all believers in The Dispensation of The Mystery is expressed in similar terms, namely co-heirs. This inheritance is the subject of Ephesians 1:11, Eph. 1:18, and Colossians 1:12. It is a predestinated allotment; it is "in the light".

The "joint body" (sussoma) is as unique as the word used to express it. The word occurs nowhere else in the N.T. or in the LXX. Words arise in response to needs, and never before in all the varied ways of God with man had there been the necessity for such a term. Kingdom, Firstborn, Church, Bride, Wife, Flock, these and other terms had been necessitated by the unfolding of The Purpose of The Ages, but not until the revelation of The Mystery was there the necessity to use such an expression as "joint body." The equality in the Body is opened up in Ephesians 4:16. There is but One Head and the rest of The Body are members of one another on these equal terms.

The third item is "joint partakers," but such an expression does not convey the truth until the statement is completed:

"Joint-partakers" of the promise in Christ Jesus, through the gospel of which I became minister.

The better readings omit the words "of Him" and give the title "Christ Jesus." ("His promise" in the A.V.) "The promise in Christ Jesus." Paul, when writing to Timothy his last "prison epistle," calls himself:

"An apostle of Jesus Christ by the will of God, according to the promise of life, which is in Christ Jesus" (2 Tim. 1:1).

Writing to Titus between the two imprisonments, he speaks of the:

". . . hope of aionian life, which God, that cannot tie, promised before age times, but hath in due times (or, its own peculiar seasons) manifested His word, through a proclamation with which I (ego) was entrusted" (Titus 1:2,3).

The Gentiles, here called and blessed, may indeed have been "strangers from the covenants of promise" while "in flesh," but "in spirit," they are "joint partakers" of a promise that goes back before the age times and before the overthrow of the world. Such is the sphere and character of the unity created by the Lord during this time of Israel's blindness.

We rejoice at the testimony of "All Scripture" to the joys and blessings that are stored up for all Israel, the nations, the groaning creation, and The Church of God. Nevertheless, according to His promise, we look for higher things than Abraham hoped or the Prophets dreamed.

"There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory" (1 Cor. 15:41).

All God's Blessings,
The Believers

Michael wrote:

Dear Brothers and Sisters,

Eph. 3:9. The Dispensation of the Mystery (R.V.). This has to do with a  household, and that is not the household of Israel as such. It is a  program for the heavens, not the earth. It was not made known till the earthly program was rejected by the chosen people in Acts 28:28. The light of this gospel almost flickered out in past centuries. Even today, there is just a small remnant that is included in this great household of God, which is in the heavenlies.

I am so grateful for your wise words concerning scripture. I feel confused and tried to understand and pray for an answer to the above paragraph.

The last part about small remnant leaves me wondering if:

a. small remnant already part of Christ's Body
b. small remnant remaining today, which is part of Christ's Body
c. small remnant left still to realize their part in Christ's Body
d. All of the above

If you are already a part of Christ's Body, will you know it in your inner spirit?

Thanks for sharing in my understanding of the Word.
Michael

 

Dear Michael,
God Bless you, and thank you for writing. Many Christians today believe all who have called upon the name of the Lord are of the same body, but the Scripture clearly speaks of the family of God (to which all saved ones are members) and the saints and faithful ones who are members of His Body (those who believe what God has written regarding His Calling and sphere of blessing in Heavenly Places). One huge problem that the believers today have is Rightly Dividing the change that happened at Acts 28:28. For the most part, they see no difference in those Books of the Bible written before or after Acts 28:28 and thus can not see the difference in the Calling, Hope, and Sphere of blessing between these groups of believers.

Is membership of the one Body coextensive with salvation?

We are sure that there is sufficient in the Scriptures to warrant the belief that the reception of The Truth of The Mystery is subject to an elective purpose of God, operating within the wider election unto salvation. Others before us have had the impression that this is so but have been hampered by not realizing that the present Dispensation did not begin until after Acts 28:28; consequently, they have spoken of an inner election to the "headship" of the One Body. This is the result of including the body of 1 Corinthians with the Body of Ephesians, which can not be. We believe that our inquiry will lead us to see that membership in the One Body itself is the object of this elective purpose.

There is another system of teaching that compromises with those who perpetuate un-dispensational doctrine and observances, believing that we who see The Truth of The Mystery should not expose the error of the traditionalists. We might as well extend our charity and encourage the Jew in his legalism. It is not for us to assume the sovereign prerogatives of God. Having seen the truth, we must "leave ... and go on to perfection". We have to be concerned with faithfulness, even though it should limit the sphere of our so-called usefulness.

Some may object at the outset to the idea that the Lord may have chosen some (from among those who are saved) to a peculiarly exalted position. These would doubtless have joined Miriam and Aaron in their resentment against the special call of Moses (Numbers 12:1-14), but they would have "perished in the gainsaying of Korah" if they had continued in their rebellion against the high calling of Moses and Aaron (Numbers 16:1-19). Or further, they would have murmured against the exclusive choice of Peter, James, and John to be witnesses of the Transfiguration (Matt. 17:1-5), yet their murmurings would not have altered these facts. It must ever be borne in mind, lest we be ensnared with pride, that the elective purposes of God have no room for "good works."

"When Rebecca had conceived . . . it was said unto her, The elder shall serve the younger". Why?
"For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of Him that calleth" (Rom. 9:10-12).

Human responsibility must never be slurred over, but we are convinced that our God is One "Who worketh all things after the counsel of His Own Will." Human error and satanic guile may be responsible for the eclipse of The Truth of The Mystery all down the present age, yet of this, we are certain that none who were predestined by that unalterable counsel of God to "come to a knowledge of The Truth" could fail to receive it. Hence, we are driven to the conclusion that the time has come when the Lord intends to strip from our eyes the bandages of tradition and, from this time onward, to take the graveclothes from many believers who have been marked off to receive The Truth so long hidden beneath the rubbish of Christendom's conflicting creeds. The Lord has already given the life-giving command, "Come forth!" and the liberating command, "Loose him, and let him go" (John 11:43-44). We believe that "the knowledge of The Truth" of The Mystery is only attained by those who are the subjects of this "election within an election." They have received no revelation, they possess no new Bible, and they claim no special holiness or learning: The Truth lies upon the pages of Scripture possessed by all alike, yet apparently seen by very few.

Is membership in The One Body coextensive with salvation? May a man be saved and yet have never received knowledge of The Truth of The Mystery? These are questions to which we hope to give Scriptural answers as we proceed. In order to manifest more clearly the difference between "faith" (common to all believers) and "knowledge" (possessed by the subjects of this special grace), we venture to lay before the reader the arrangement of the opening verses of The Epistle to Titus. It will be seen in the suggested structure (1) that "the faith of God's elect" is described under the member C, d, e, f, and (2) "the knowledge of the truth" under C f, e, d.

It is clear that we are not saved according to our knowledge, yet it is quite certain that none can really believe, hope for, and suffer together with that which they neither know nor understand. Many have believed with "the faith of God's elect" who have been hopelessly confused concerning the Right Division of Truth. Men like John Calvin, Martin Luther, John Bunyan, or, in more recent times, Joseph Irons and Charles H. Spurgeon, have been stalwart champions for The Faith of God's elect, but if we examine them upon the next item (the knowledge of The Truth), they evidence a lack of agreement which leads to confusion. With them, the Kingdom and The Church, Israel and The One Body, Abrahamic promises, Zion, and the earth's regeneration are all spiritualized away, yet none of those to whom the knowledge of The Truth has been given would think for one instant that they were better than these men of God named above.

Titus 1:1-4
A a Paul (Name)
       b A servant of God, an apostle of Jesus Christ (Title)
           c According to (1)  faith (the faith of God's elect);
                                      (2)  truth (the knowledge of the truth)

       B According to godliness
                 C  d Upon hope of eternal life.
                        e Promised by God, Who cannot lie.
                           f Before age-times.

                 C        f Manifested in its own Seasons' Knowledge.
                        e His Word by heralding or proclaimed by The Word and words
                   d Entrusted to me Paul Apostle of the Mystery

        B According to the commandment of God our Saviour.

A a Titus (Name)
       b Mine own son (Title)
          c According to a common faith.

The faith of God's elect is explained as comprising three items (see structure, member C). It has before it (1) the hope of eternal life, (2) which God, Who cannot lie, promised, (3) before the age-times. These items are enlarged upon in the writings of the great Reformers and Puritans. The knowledge of The Truth is explained in a twofold way: (a) it is closely connected with "godliness" (a term which we shall examine shortly), and (b) this truth has (1) a peculiar season for its proclamation, which is now, the present dispensation; (2) it is heralded or proclaimed by the word and words given to (3) the special Apostle of the Mystery - Paul.

Orthodoxy makes no distinction between the proclamation announced in Pentecostal days, or "gospel" times, and the present period; it starts its church at Pentecost and seeks to rule it by Matthew Chapter 18. As to recognizing Paul, the Apostle to the Gentiles, his Epistles might as well have never been written, for the place which they are given in study or preaching. If a "text" or a "reading" is wanted, the Gospels, the Acts, the Psalms, etc., are chosen again and again, whereas Ephesians, Philippians, Colossians, Timothy, and Titus are practically dead letters.

Before leaving this passage, we would like to call attention to the word translated as "godliness." The word is eusebeia and occurs 15 times in the New Testament. Fifteen is 5 (grace) X 3 (divine perfection). The Pauline epistles contain 10 of these 15 occurrences, still emphasizing 5, the number of grace. The average idea of godliness goes little further than piety, but the word means much more than this conveys to the English reader. It embraces the larger meaning of worship and may be rendered "the act or state of worshipping well or acceptably."  Just as euaggelion means good message, and eudokia means goodwill, so eusebia means good worship. Worship to be good must be in harmony with the will of God in reference to The Dispensation obtaining for the time. Good worship once demanded the offering of the blood of bulls and goats, but that would not be acceptable now. Good worship once was accepted only at the Temple in Jerusalem, but such is impossible now.

If we read the literature of many of the "bodies" of Christendom, we shall hear many echoes of the Samaritan woman's words (John 4:20); it is all about where we may or may not worship - the Lord's reply seems to be overlooked. He disposes of both the Samaritan and the Jewish centers and tells us that "God is Spirit, and they who worship (This is not the same word as is translated as "godliness.") Him must worship Him in true spirituality". While so many sorrow over the so-called worship, which must have its solos, living pictures, politics, ethics, etc., they themselves are often involved in a system of bondage to ceremonies, observances, ordinances, and traditions, perpetuating that which belongs to another dispensation, and failing to offer that worship which is in harmony with the time now present. Those who "resist the truth" are, in the context, brought into close connection with those who suffer persecution for living in harmony with godliness or proper worship.

This failure to appreciate the spiritual character of the present dispensation is the secret that lies at the root of the bitterness that occurs among those believers who retain any regard for the Word of God. Zealous for God, but not according to the knowledge of The Truth, they have instituted a miniature Popery; the "central act of worship" is made an occasion of harshness worthy of a Diotrephes (3 John 1:9-10), and the true "place of worship" is unrecognized. Worship, to be acceptable, must be offered where The Great High Priest is. That is entirely independent of place, denomination, or circumstance; many have been received into fellowship there who would "defile" some assemblies on earth. "Heaven itself," the true "Holiest of all," is the only place of worship worthy of the name. From that assembly, none can excommunicate. The binding and loosing of man has no effect there.

We have often felt when we have heard of some believers who are called "over-sight" brethren that the word "over-sight" has more than one meaning and that while many have been keen over trifles comparable to the tithing of pot herbs, the weightiest matters concerning The Unity of the Spirit, and worship consistent with The Dispensation of The Mystery, have been "overlooked."

In 2 Timothy 2 and 3, we read about two classes. One class, to whom the Lord may "peradventure give repentance to the knowledge of the truth," and another, who though "ever learning never come to a knowledge of The Truth" ("knowledge" and "acknowledge" in Titus 1:1; 1 Timothy 4:3 (verb); 2 Tim. 2:25 and 2 Tim. 3:7 are the same). The first passage occurs in a setting that is of the utmost importance, especially just now. The arrangement of the passage (2 Tim. 2:14-26) is as follows:

A 2 Tim. 2:14-15   a Strive not
                                    b Study
                                        c Rightly divide the Word of truth
      B 2 Tim. 2:16. Shun
           C 2 Tim. 2:17-18. Illustration, "Canker"
                D 2 Tim. 2:19. The sure foundation
           C 2 Tim. 2:20-21. Illustration, "Vessels"
      B 2 Tim. 2:22-23. Flee . . . avoid
A 2 Tim. 2:24-26. a Not strive
                                   b Instruct
                                       c Knowledge of truth and recovery from the snare of the Devil.

It is important that we should realize the purpose of this structural arrangement. It is not merely to excite our curiosity; it is for our instruction. The central member (D) is the important one and should be studied first. It tells us that in the midst of all the trials and perplexities of this pilgrimage, God's sure foundation stands. Let those who are troubled remember that and take courage. The door of heaven has not been closed by the shutting of a meeting place; access is still free there.

The foundation of God has connected with it (like a seal) the words, "The Lord knoweth them that are His, and let every one that nameth the name of the Lord depart from iniquity." These words are found in one of the most significant passages in the Old Testament and supply the key to unlocking the whole of the context. The moment we turn to Numbers 16, we shall see that it is directly connected with the "election within an election" and will throw light upon the much-discussed "vessels unto honor and dishonor." Korah and his company rebel against the thought that Moses and Aaron should be favored with higher privileges than they were and expressed their feelings by saying:

"Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them; wherefore then lift ye up yourselves above the congregation of the Lord?"

Moses does not "strive" but falls upon his face. He then speaks to Korah in the words of 2 Timothy 2:19:

"Even tomorrow the Lord will show who are His" (Num. 16:5, cp. the Septuagint with 2 Tim. 2:19 Greek).

"Seemeth it but a small thing with you that the Lord hath separated you (sons of Levi) from the congregation of Israel.. . and seek ye the priesthood also?" (Num. 16:9-10).

Just before the terrible judgment fell upon Korah and his company, Moses uttered the words which form the second portion of the seal of 2 Timothy 2:19, "Depart I pray you from the tents of these wicked men." Surely, we can see that the Lord intends us to use this passage in interpreting 2 Timothy 2. The very ones who resented the special choice of Moses and Aaron were themselves specially chosen out of the congregation of Israel. They rebelled against "an election within an election."

On either side of the sure foundation, we have the members marked C and C, Hymenaeus and Philetus on the one hand, and the great house with its various vessels on the other. We must exercise care here lest we miss the Holy Spirit's meaning. In the first case, we have teachers of error whose words are like gangrene. Are the vessels unto dishonor to be reckoned as typifying the same? Much depends upon the force of the little word "but" in verse 20. The injunction had been, "depart from iniquity," and lest by overzeal the believer should think that such a title could not possibly mean a fellow saved one, the Apostle reminds him that "in a great house there are not only vessels of gold and silver, but also of wood and of earthenware, and some indeed to honor, and some, on the other hand, to dishonor." In other words, he must be prepared to find within the circle of electing Grace two classes.

Some will have, by grace, received Knowledge of The Truth, while others, though saved, never get beyond the faith of God's elect. All such will "live," but all will not "reign"; some will be "denied" this "honor." It is interesting to note here that Timothy's name is suggestive, as it means "honored of God"'

Interpreted in the light of Numbers 16, this passage indicates that in the present purposes of God, there are some who have been chosen out from the mass of believers; that they have had the eyes of their heart enlightened, that they may know what is The Hope of His Calling, and The Truth of The Mystery, while others are left in the traditions of Christendom, saved, yet not so free as they could be if they but would "know The Truth" (John 8:32). Orthodoxy has no room in its creed for "one star differing from another star in glory," neither has it place for the words "more tolerable" in its conception of future punishment. In order to illustrate better that those under the heading "iniquity" are not the "vessels unto dishonor," we will turn for a moment to 2 Corinthians 6:14 - 2 Cor. 7:1.

Both 2 Tim. 2 and 2 Corinthians 6 have been misused. From both of these passages, Christians have drawn arguments about "being separate" from differing Christians and have not hesitated to use the words "unclean," "defiled," etc., of those whom the Lord has accepted. Those who have been urged to "come out from among them" do not seem to have had enough courage to dare ask to whom the word "them" referred but have helped on the heart-breaking work of judging one another. The context gives a fearful list as the answer, viz., "unrighteousness," "darkness," "Belial," "infidel," and "idols" (2 Cor. 6:14-16). Are these God's descriptions of His erring children? Such an interpretation is but a murderous, "says now Shibboleth." The true interpretation is lost in this party spirit zeal.

2 Corinthians 6:17-18 is not an exhortation to believers but is a complex quotation from the Old Testament which supplies the exhortation 2 Cor. 7:1, "Having therefore these promises, dearly beloved, let us cleanse ourselves," etc. It is not so humiliating to be busy cleansing others and removing the motes from their eyes, but dearly beloved, "let us cleanse ourselves." The verb "to cleanse" (2 Cor. 7:1) and the verb "purge" (2 Tim. 2:21) are kindred words. So also is the exhortation; he is to purge himself.

Two very distinct words are used in 2 Timothy 2:19. Regarding "iniquity," the believer must "depart" (the word is very emphatic and is literally "apostatize"), but regarding the vessels unto dishonor, he is to "purge himself." The word "dishonor" needs a little explanation. To the English mind, dishonor signifies some positive shame, whereas the word atimia means "lack of honor." This can be seen in 1 Corinthians 12:23, "those members of the body which we think to be less honorable" (atimotera). The figure of a vessel suggests the theme - of election. "Hath not the potter power over the clay, of the same lump, to make one vessel unto honor, and another unto no honor?" (Rom. 9:21). "That the purpose of God according to election might stand" (Rom. 9:11). The vessels unto "no honor" are those who have never received the "knowledge of the truth," and who are not among those who, like Paul, look forward to the "honor" of "reigning." We will speak more definitely about this later.

The last two verses of 2 Timothy 2 tell us of some who are in the snare of the devil and that they will "oppose themselves" to those who bear the message of liberty and glory. The servant of the Lord does not strive, and he is a vessel of gold or silver; he lets "the potsherds strive with the potsherds of the earth" if they will. He seeks grace to be "gentle toward all, apt in teaching, bearing up under injury and malice (2 Tim. 3:12), in meekness instructing those who oppose themselves, if God perhaps may sometime give them repentance unto a knowledge of the truth, and that being taken alive by Him, they may awake from the snare of the devil unto His (God's) will" (2 Tim. 2:24-26).

Will the reader refer to the last structure illustrating this passage, as the first and last members will be seen to answer one another? In 2 Tim. 2:14-15 we find the injunction not to "strive" about words, while in 2 Tim. 2:24, we have the commandment not to "strive" with opposers. He who "instructs" (2 Tim. 2:25) has "studied" (2 Tim. 2:15), but the lesson of lessons for us is that "The Knowledge of The Truth," which delivers from the snare of the devil and marks one out as a "vessel unto honor," is The Rightly Divided Word of truth (2 Tim. 2:15). Here is the secret of faction and strife. Satan not only opposes the Bible as a whole but lays a snare for the earnest believer, traps him into un-dispensational practices, blinds his eyes to the "Gospel of The Glory of Christ" and The Truth of The Mystery, and makes him a tool in his destructive work.

Persecution and religion go hand in hand. Timothy is prepared to receive hard treatment at the hands of those who ought to have received him with open arms. 2 Timothy 3:12 has been shorn of its true meaning. "All who are willing to live godly in Christ Jesus (or in a manner consistent with the present will of God regarding worship) shall suffer persecution." Some Christians suffer persecution in their endeavor to live in harmony with the "Sermon on the Mount." They read this verse and find consolation and confirmation, but this is not the meaning of the passage.

In 2 Timothy 3:10-11 Paul has made reference to the "persecutions" which he endured, particularly mentioning those which came upon him at Antioch, at Iconium, and Lystra. Why does he specifically mention these cities? Why not Jerusalem? The reason is that Antioch, Iconium, and Lystra are associated with a ministry fulfilled in absolute independence of Jerusalem and the twelve, and also that the Scripture intimates that it was at Lystra that the Apostle, being stoned to death, was "caught away to paradise" and saw the visions, and heard the words which related to The Glory of Christ. Let those who claim consolation from 2 Timothy 3:12 be consistent. Let them follow Paul in his separate teaching. Then, they will be entitled to the solace of this passage. The endurance of hardship is repeated several times in relation to the special truth committed to the apostle:

"Be not thou therefore ashamed of the testimony of our Lord, nor of me His prisoner, but be thou partaker of the afflictions of the gospel" (2 Tim. 1:8).

"The gospel, whereunto I am appointed a herald, and an apostle, and a teacher of the Gentiles. For which cause I also suffer these things" (2 Tim. 1:11-12).

"Thou therefore, my son, be strong in the grace that is in Christ Jesus, and the things which thou hast heard of me among many witnesses, the same entrust thou to faithful men, such as shall be competent to teach others also" (2 Tim. 2:1-2).

This true exclusivism disposes of nine-tenths or more of so-called teachers, for they do not even know that Paul had any distinctive message to be passed on.

Paul continues, "Thou, therefore, endure hardness as a good soldier of Jesus Christ" (2 Tim. 2:3). Then again, after speaking of The Gospel, which he calls "My gospel," the Apostle says, "wherein I suffer hardship, as an evil doer, even unto bonds . . . Therefore I endure all things for the elects' sakes, that they may obtain salvation" (2 Tim. 2:9-10); yes, but not only salvation, "that they may obtain the salvation which is in Christ Jesus with age-abiding glory." There is no need for us to begin speculating as to the difference between this salvation and the added glory, for the apostle immediately explains, "If we died with Him, we shall also live with Him." This is "salvation"; this embraces every believer, whether he has "The Knowledge of The Truth" or not. "If we endure, we shall also reign with Him." This is the added "glory" and "honor." "Living" is one thing; reigning is another. All who reign will live, but not all who live will reign.

The Lord has been pleased to arrange that the present "light affliction, which is but for a moment" (connected in this Epistle in a special manner with the teaching committed to Paul), shall "work for us as a far more exceeding age-abiding weight of glory." Some, maybe, will say this is works, not grace. One thing we know, and that is it is Scripture, and further, if the Lord had never told us of this High Glory, we still could not have resisted The Truth when He made us see it, but we should have endured affliction sooner than give it up. Shall we say hard things then if the Lord is pleased to add more of His riches of Glory upon those who, for a short season, are called upon to suffer together with His despised Word?

Believers will either receive The Truth and look forward to reigning or will reject The Truth and be denied this honor. "If we deny Him (if we are ashamed of the testimony of our Lord and of Paul, His prisoner), He also will deny us." This in no wise touches eternal life, for "if we are faithless, He abideth faithful, for deny Himself He cannot."

We can now proceed a little further. Both Paul and Timothy looked forward to a crown, which confessedly symbolizes reigning. The Apostle charges Timothy:

"Be instant in season, out of season, reprove, rebuke, exhort with all longsuffering (2 Tim. 2:24-26), and doctrine, for there will come a season when they will not endure sound doctrine, but according to their own desires will, unto themselves, heap up teachers, (because) they have an itching ear, and from The Truth, they shall turn their ears away, and unto myths will they be turned aside" (2 Tim. 4:2-4).

Here we have the prophetic picture of these our own very days. The evil started as recorded in 2 Timothy 1:15, "All they in Asia "turned away from me," and necessarily, it ends with the words, "turn away from The Truth." Does the reader wonder why God has laid upon the hearts of some of His children the burden of this rejected Truth and this rejected Apostle? Apart from the contemplation of these false teachers, Paul addresses Timothy:

"But thou, be sober in all things, suffer hardship, do the work of an evangelist (cp. Eph. 4:11), the ministry that is thine complete" (2 Tim. 4:5).

The Apostle's approaching death is the reason for this final charge. There is no more Scriptural warrant for "evangelistic succession" than for "apostolic succession," the last word in ministry being 2 Tim. 2:2, "teachers." Continuing, we read:

"For I am already being poured out as a drink offering,
and the season of my release has come,
the noble contest I have contested,
the race I have finished,
the faith I have kept,
henceforth there is laid up (same word in Col. 1:5, `the hope laid up in the heavens') for me the crown of righteousness,
which the Lord, the righteous judge,
will render unto me in that day,
and not to me only, but unto them also that love His appearing" (2 Tim. 4:6-8).

The hope of the Mystery is to be received In Glory. "When Christ, Who is our life, shall appear, then shall ye also appear with Him In Glory." "Looking for that blessed hope and the appearing of The Glory." Those who look for the parousia, or who expect to pass through the tribulation, must not be surprised if they miss this "crown," especially if, by ignoring this special messenger Paul, they are found "denying" (2 Tim. 2:12), and "ashamed" (2 Tim. 1:8).

In 2 Timothy 2:5-6, there is another reference to a crown: "If moreover any man contend even in the games, he is not crowned unless he contend according to the rules. The husbandman must labor, before partaking of the fruits". To obtain the "glory" and to "reign" (2 Tim. 2:10-12), the believer must "keep the rules." The truths of other dispensations will not suffice. We must regulate our worship, our witness, and our warfare according to the teaching of The Epistles of The Mystery, or fail. We must:

"lay aside every weight, and the easily entangling sin, and run with patience the race that lies before us, looking off unto Jesus, the Prince-leader and consummator of faith, Who for (anti, over against, or corresponding to) the joy that was lying before Him, endured a cross, despising the shame, and is set down at the right hand of the throne of God" (Heb. 12:1-2).

This crown, this race, makes us think of the "prize" of Philippians 3. The realization of "an election within an election" will throw great light upon that Chapter. Brethren, do you see your calling? If so, "walk worthy" of it. Let the potsherds strive with the potsherds of the earth if they will.

"Let the peace of God rule in your hearts, to which also ye were called in one body, and be ye thankful" (Col. 3:15).

We hope this helps,
The Believers

Ron wrote:

Do not think that I do not believe in an entity we call GOD; too many things happen in life to exclude some superior being, but for me personally, I find it very hard to believe that the Holy Bible should be trusted as an accurate account of history. Yes, I believe that this entity guided man's hand through dreams, but I cannot trust MAN. If you would not mind, please walk me through Adam and Eve. Cain went on to form his own kingdom. Did he take with him an unknown sister, or are we capable of mating with apes? Did Seth also choose another sister, or did he also choose an ape? Please do not treat this E-mail as an attack on people's beliefs, just a couple of genuine questions.
Thank you,
Ron.

 

Dear Ron,
God Bless you, and thank you for writing. Adam and Eve didn't only have two children, but throughout the Bible, the names of female children are mostly withheld. The sons of Adam and Eve could only marry their sisters in that they were the only people on earth. Due to the fact that sin had not affected the bloodline nearly as much as in later generations (illustrated by the healthy, long lives they had), this made marrying their sisters free from causing birth defects.

We also offer this short "discussion" on whether the Bible can be trusted as the Word of God where believer A represents one seeking and B represents the standpoint of Believer.com.

I am satisfied with the words of Christ

Two Christians were standing, with open Bibles, discussing some theme (apparently of great interest), and as the subject of their discussion may possibly be of general interest, let us draw a little nearer so that we may get the benefit of their remarks. We will call them for the sake of clearness A and B.

A -- I am satisfied with the words of Christ.

B -- Friend, believe me, we are one in that blessed fact, for He is the Truth, His words are spirit and life, He came to reveal the Father, and the heart of every believer still says, "Show us the Father and it sufficeth us." We are both satisfied with the words of Christ.

A -- You interrupted me; I was going to say that I am satisfied with the words of Christ and do not need the opinions of Paul or any other man.

B -- By the "words of Christ," then, I understand you to mean the four Gospels, and by the opinions of Paul, I take it that you mean The Epistles were written by that servant of God. Let me just ask you a question. Am I right in assuming that the words of Christ with which you are satisfied are those of the Four Gospels?

A -- Certainly.

B -- I see. You have not, therefore, any words of Christ written by Himself?

A -- Of course not!

B -- What words of Christ you have, therefore, were written by other men and not by Himself?

A -- They were written by Matthew, Mark, Luke, and John.

B -- Pardon me if I appear too persistent, but supposing I were to take your line and say, "I do not want the opinions of Matthew, Mark, Luke, or John, I want the actual words of Christ Himself" What would you say?

A -- I should say that in these Four Gospels, we have the words of Christ, written by these men as they were guided and inspired by the Spirit of Truth. Look at this passage in John 14:26:

But the Comforter, which is the Holy Ghost, Whom the Father will send in My Name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.

Here you see my warrant for believing that, although the record may have been made by Matthew or Luke, yet the record is inspired, and in these Gospels, I have the words of Christ, which are enough for me.

B -- I am glad that we both agree on this next point, namely, the full inspiration of the Four Gospels, but do you not see that if Matthew could be inspired to write the Gospel that bears his name, Peter, John, James, Jude, and Paul could equally have been inspired to record the words of Christ spoken since His Resurrection? Your reference to John 14:26 was most apt, and it reminds me of another statement in John 16:12-14:

"I have yet many things to say unto you, but ye cannot bear them now.

Howbeit, when He, the Spirit of truth, is come, He will guide you into all truth: for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak: and He will shew you things to come.

He shall glorify Me; for He shall receive of Mine, and shall shew it unto you".

Now notice one or two important features of this passage.

1. There is a contrast here with your passage of John 14. In John 14, the subject of inspiration is a question of bringing to remembrance things that Christ has said. In John 16, the same Spirit shows them things that He hears, which suggests that there will be further revelations than the Four Gospels.
   
   
2. This is still more clearly taught by the words, "I have many things to say unto you, but you cannot bear them now."
   
   
3. If we are to have "All Truth," we must have this later witness, which supplements and goes beyond the teaching of the Four Gospels. These words of Christ make some further revelation, such as is contained in The Epistles, a necessity. Do you not see that by limiting yourself to the Four Gospels, you do not have all the words of Christ that you might have and, therefore, cannot truly be satisfied?

A -- This passage in John 16 does certainly seem to speak of a revelation subsequent to and equally inspired with the Four Gospels, and I must look into the matter afresh, lest a mistaken zeal for the supremacy of Christ should rob me of that truth which after all He Himself says "shall glorify Me."

All Scripture is Given by Inspiration of God

A -- I have been thinking very much about John 16:12-14 and your remarks upon it, but I still feel that the words actually spoken by Christ Himself must come to the true believer with greater force than those spoken by fallible men like ourselves, even though inspired for the time.

B -- I honor your desire to glorify the Lord Jesus Christ, but I think a little attention to one feature of His ministry will help you to see the subject of the inspiration of both The Gospels and The Epistles in a clearer light. If Christ spoke His own words and taught His own doctrine, then we should possibly feel that His words were of greater weight and authority than those of Peter and Paul in the Epistles.

A -- But did He not speak as one having authority, and not as the Scribes? What do you mean by "speaking His own words"?

B -- Do not let us misunderstand one another; let us rather "open The Book."

A -- I suppose you are going to turn to the Epistles?

B -- No, we will turn once again to the Gospel according to John. First, let us notice John 14:24:

... My sayings: and the Word which ye hear is Not Mine, but the Father"s which sent Me.

Here is a distinct statement that should be enough for any who are "satisfied with the words of Christ." Look again, this time at John 12:49-50:

For I have not spoken of Myself; but the Father which sent Me, He gave Me a commandment, what I should say, and what I should speak ... whatsoever I speak therefore, even as the Father said unto Me, so I speak.

This is added testimony to the same effect. One more verse will suffice us here, viz. John 7:16:

Jesus answered them and said, My doctrine is not Mine, but His that sent Me.

It is clear from these words of our Lord that what He taught and spoke was what He had Himself been taught (John 8:28) and commanded to speak.

A -- Do I understand by this that you deny the Deity of Christ?

B -- By no means. That the Word "was God," this same Gospel declares, and that I believe with all my heart. But the Lord humbled Himself and took upon Him the form of a servant. As the "sent one," He did not speak His own message, but the words of Him that sent Him.

A -- Well, accepting this, I do not see your intention. If every utterance of the Lord's was actually the Word of God, that seems all the more reason why I should abide by them.

B -- Abide by them by all means, but do not forget that the point is that the authority for Christ's teaching is the Father that sent Him. Now let us look at the Epistles. Turn to 1 Thessalonians 2:13:

For this cause also thank we God without ceasing, because, when ye received the Word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the Word of God.

You see by this statement that Paul, Silas, and Timothy, acting in their capacity as "sent ones", claimed the self-same authority for their words as did Christ Himself. In 1 Peter 1:25, we read:

The word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.

In 2 Peter 1:20-21, Peter speaks of the inspiration of Scripture, and in 2 Peter 3:16, he links Paul's Epistles with "the other Scriptures". In 1 Peter 1:11, Peter, speaking of the Old Testament prophets, says that they spoke by "The Spirit of Christ". Paul, in Romans 15:8, speaks of the Lord's earthly ministry and goes on to say of himself, "That I should be the minister of Jesus Christ to the Gentiles" (Romans 15:16). In 2 Timothy 1:8, Paul says to Timothy, "Be not thou therefore ashamed of the testimony of our Lord, nor of me His prisoner." Does it not, therefore, appear to you that the following facts emerge clearly from these quotations?

1. The words of Christ and His apostles are not to be considered as their own but as the words of Him that sent them.
   
   
2. The testimony of The Epistles is still considered to be the testimony of Christ, this time as The Risen One, and speaking through those who had been chosen and "sent" by Him.
   
   
3. In each case, the authority for the message is that of the "sender"; in The Gospels, Christ is the Sent One; in The Epistles, the apostles are the sent ones, (the very word apostle (from apostello) means "a sent one"), and Christ still speaks to us, even though in Person He is now at the right hand of God.

A -- This is certainly a most important aspect of the subject and one that has never struck me before. It would appear from what you have pointed out that whether it be the words of Christ recorded in The Gospels or the words of those sent by Him recorded in The Epistles, we are to see that both go back to God Himself, the "Sender," for their authority. This, coupled with the words of John 15:26, "When the Comforter is come, whom I Will Send unto you from the Father, even The Spirit of Truth," and John 16:13-14 "He shall glorify Me: for He shall receive of Mine, and shall shew it unto you," certainly makes me feel the need to reconsider my attitude to The Epistles.

B -- Dear friend, if you just regard both Gospels and Epistles as being of equal authority and of equal inspiration, you will have the key to much blessing and light. Remember 2 Timothy 3:16.

A -- What is that?

B -- Well, you search and see for yourself and ponder it well till we meet next time.

The Right Division of The Word of Truth

A -- I am afraid I am not clear as to the real results of our conversation on the equal authority and inspiration of both The Gospels and Epistles.

B -- What is your particular trouble?

A -- Well, seeing that I had agreed that The Epistles were of equal authority with The Gospels, I felt that I must obey them all and practice them all, but this I find to be impossible.

B -- Why?

A -- They do not speak alike. For instance, just one or two features at random -- there are so many that I am bewildered. The Sermon on the Mount says, "The meek shall inherit the earth," yet Ephesians 1:3 tells me that I am blessed in "heavenly places." Mark 16:17 says that "these signs shall follow" the preaching of The Gospel, yet I find Paul saddened because Epaphroditus was sick; why did he not heal him as he did others? Then this made me say, "Why have we not all the miraculous gifts the church at Corinth had?"

Then I find during the period of The Acts of The Apostles that there were two baptisms, one in water and one in spirit, whereas, in Ephesians 4:5, I find that "there is one baptism." Which one is it? and why only one? Then, I used to believe that The Church was the Bride; Peter speaks of the redeemed as being a holy nation and a royal priesthood, while Paul in Ephesians and Colossians says The Church is The Body.

Then again, I used to believe that we ought to keep The Sabbath day, yet I find in Colossians 2:16, "Let no man judge you with regard to the sabbath day," and in Galatians 4:10-11, "Ye observe days ... I am afraid of you". Matthew 19:16-20 (the very words of Christ Himself mark you) teaches that eternal life may be had by keeping the ten commandments, yet Galatians 3:21 teaches that life cannot come by works, but only by faith.

B -- What is the solution, do you think? Shall we conclude that the Four Gospels are the Truth and the Epistles untrue?

A -- No, for we have seen that John 16:12-14 looks forward to The Epistles and that The Epistles are inspired equally with The Gospels.

B -- The solution then must be found in some other feature. Let us look once more at John 16:12-14. It is evident that in The Epistles, we must expect something deeper and more advanced than we find in The Gospels, for the Lord said, "I have yet many things to say unto you, but ye cannot bear them now." It is also evident that whatever the difference may be, it will not take away but rather add to The Glory of Christ, for concerning that added revelation, the Lord said of the Spirit, "He shall glorify Me."

A -- But what puzzles me is, how can both Gospels and Epistles be true when they say such opposite things?

B -- The answer is fairly simple. It is a matter of recognizing different dispensations.

A -- What do you mean by dispensations?

B -- Let us find our answer in John's Gospel again. This time, turn to John 1:17-18:

For the law was given by Moses, but grace and truth came by Jesus Christ. No man hath seen God at any time; the only begotten Son, Who is in the bosom of the Father, He hath declared Him.

In these verses, two dispensations are referred to, the one of law and the other of Grace. The one revealing God as Law-giver and King, the other as Father. You yourself have already recognized the difference between these two dispensations, for being a Christian, you do not feel called upon to put into practice all that Moses taught under the law, even though you believe the law to be as fully inspired as The Gospels and Epistles. The same principle obtains between the various parts of the New Testament.

It is a fruitful cause of much error and confusion to fail to see that the dispensational dealings of God with Israel during the time of the Lord's earthly ministry differ from His dealings with both Israel and the Gentiles since Christ ascended into heaven.

A -- Do you mean to say that Christ came to Israel and did not come to set up His Church?

B -- We must not leave our real subjects for details, but I will just say that in Matthew 15:24, the words of Christ Himself will answer you:

I am Not sent But unto the lost sheep of the house of Israel.

Let us settle one thing at a time. There are evidently different dispensational dealings revealed in the Scriptures, and when these differences are duly observed, difficulties vanish, and Truth becomes clear. I leave you with another verse taken from 2 Timothy. This time, it is 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.

Some Examples of Rightly Dividing the Word of Truth

A -- I should be glad if you would give me a little indication of the results of "Rightly Dividing the Word of Truth," for I rather fear it simply means cutting the Bible to pieces with no advantage when it is done.

B -- Let me draw your attention to some instances of a wrong division before looking at the other side.

The translators of the A.V. attempted to divide the subject matter and gave notes at the headings of the chapters. Over Isaiah 19, they say, "God's heavy judgment upon Jerusalem," but over chapter 30, they say, "God's mercies towards His Church." Or again, over Isaiah 59, they write, "The sins of the Jews," but over 60, "The glory of the Church." When it is a case of judgment, the literal meaning is retained, but when it is a case of blessing, "the Church" is intruded. We will not waste time tabulating errors; however, let us seek the "Word of Truth."

We have already seen that all Scripture is inspired, but that all Scripture does not speak (1) to the same people, (2) at the same time, and (3) with the same message. All Scripture is For us, but all Scripture is not About us. To discover that part of Scripture which is For us, About us, and To us, we must "Rightly Divide The Word of Truth." The people addressed in the Bible are divided into three companies, "The Jews, the Gentiles, and the Church of God" (1 Cor. 10:32). Whenever you open your Bible therefore, seek at once to discover which of these three classes is addressed.

A -- How can I do this? It seems that I should have to conduct a very careful inquiry involving much time and ability. Cannot I take the Bible at its face value to mean just what it says?

B -- If only you would, your difficulties would vanish. I would say to you, "Read the envelope before you read the letter."

A -- Explain your meaning.

B -- Well, look at the envelope of Isaiah"s prophecy (Isaiah 1:1) and tell me whether it is addressed to Jew, Gentile, or Church.

A -- (Turns to the passage) It says that it is concerning "Judah and Jerusalem."

B -- Well, that answers the question for you there easily enough. Accept it as "meaning just what it says." Now look at the "envelope" of James's Epistle (James 1:1).

A -- (Turning to the epistle) It is addressed to "The twelve tribes which are scattered abroad."

B -- Again, you have your answer, and you will find that somewhere in every Book of the Bible, there will be these identifying marks, enabling you to "Rightly Divide" The Word as belonging either to Jew, Gentile, or Church of God.

A -- Is there any other important way in which The Word should be "Rightly Divided"?

B -- Yes. Time periods enter in very largely. For example, Matthew 10:5-6 says:

Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel.

If this passage is not to be divided at all, as some would affirm, there never should have been a single Gentile saved or even evangelized. Further, if we do not Rightly Divide The Word, we shall have Christ contradicting Himself, saying in chapter 10, "Go not," and in 28, "Go Ye."

Again, we must keep distinct the various callings that are indicated in The Word. The Kingdom must not be confounded with The Church. The Kingdom is yet to come, for the prayer is "Thy Kingdom come," and it relates to the earth as under the power and pattern of heaven, "Thy will be done on earth as it is in heaven." The Church is an elect company called out from the world during the present time. Christ is never called the "King" of The Church. Then again, the various "Gospels" need to be carefully divided.

A -- Surely you do not mean me to understand that there is more than One Gospel?

B -- No, I do not, not in the sense that you mean. There is but One Gospel and one way of Salvation; nevertheless, there are "Gospels" in the Scriptures that are not all alike. For example, "The Gospel of the Kingdom" is defined for us in Mark 1:15:

The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.

The twelve apostles went out and preached this Gospel (Matt. 10), yet Peter reveals that he did not know at the time that the Lord Jesus was to die and rise again (Matt. 16:21-23). Surely, the "Gospel of The Grace of God" could not be preached without Christ's death and Resurrection being either expressed or acknowledged! In Revelation 14:6, we have the "Everlasting Gospel." Read its terms for yourself. There is no reference to redemption or to Christ, just "Fear God the Creator." This, again, is no gospel for the present time.

Then again, we read in some Scriptures of a "Mystery," which had been hidden by God, and revealed at a definite period (see Eph. 3 and Col. 1). We must be careful not to read into earlier Scriptures, therefore, The Truth revealed in later ones. This applies to The Epistles of Paul as a whole. While all his Epistles are necessary for The Church, we shall find upon examination that his ministry needs Rightly Dividing and that not only is it as a whole distinct and independent, but that within itself, it divides into two distinct sections. But I think you have had enough for the time being. Just open your Bible and make a few tests.

Consider -
The envelope,
Whether Jew, Gentile, or Church,
Whether past, present, or future, and
Whether the dispensation is Law, Grace, Kingdom, Church, or Millennial.

We hope this helps,
The Believers

Mrs. Surber wrote:

In response to the teaching on Marriage: 

Actually, it Does say for the wife to obey the husband.
Titus 2:3-5 states this as part of a woman's job description as put forth from their elder and aged women. In verse 5 it is very specific that wives are to be obedient to their wives or they are blaspheming the Word of God. This is very serious business.
v3-The aged women likewise, that they be in behavior as becometh holiness, not false accusers, not given to much wine, teachers of good things;
v4-That they may teach the young women to be sober, to love their husbands, to love their children,
v5-To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed. "
also look at 1 peter 3:1-6, esp.v6-"Sara obeyed Abraham,calling him lord."
Please teach the words of the Holy Bible correctly. Women today are deceived enough by the Devil without Christians giving false or incorrect or non-complete teaching.
definitions (from Webster's dictionary)= obedient-yielding, willing, eager to accomplish injunctions or desires, abstaining from that which is forbidden.
blasphemy-impious utterance or action concerning God or sacred things. an act of cursing or reviling God. irreverent behavior toward anything held sacred or estimable. to speak evil of, slander, abuse.
Respectfully correcting as per 2 Tim 3:16-17,
Mrs. Surber

 

Dear Mrs. Surber,
God Bless you, and thank you for writing. We know you have written from a great concern for women today and a desire to teach the Scripture correctly, but we would caution you always to check the words of The Word, or you may find yourself teaching the traditions and commandments of men and not God's Truth.  You cite Webster, but we cite Scripture and the true meaning of the words The Holy Spirit teaches. In every Scripture you referenced, the word obey, obedient, or obeyed is the Greek word hupotasso or hupakouo (a derivative of the same word), as is also the usage in every Scripture we referenced in our teaching and does not mean to obey blindly but to submit voluntarily.

God never intended ANY believer to obey a command that is evil or contrary to His Word, and we all know too well that this type of obedience has been required of women by evil men throughout the ages. God's Word, by using the wonderful word "submit" as is the essence of hupotasso or hupakouo teaches women everywhere that loving subjection is the goal of a faithful wife and strict obedience to God and Him alone is the goal of a faithful believer even if it means defying the wishes of a wicked husband. God never asked for a loss of freedom of will, even when it comes to His commandments, but in Him, we can safely obey, but with men, obedience is sometimes a pathway to destruction.

Submit
hupotasso
Thayer Definition:
To arrange under, subordinate
To subject, put in subjection
To subject one’s self
To yield to one’s admonition or advice

Obey
peitharcheo
Thayer Definition:
To obey (a ruler or a superior)

We hope this helps,
The Believers