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Until the all -day conference with the leaders of the Jews which
concluded with their dismissal at the quoting of Isaiah 6, there was the
human possibility of the national repentance of Israel and the realization of
that nation's hope. Consequently, the apostle rightly says in Acts 28:20:
`For the hope of Israel I am bound with this chain'. When next he speaks of
his bonds as his chain, the dispensation of the Mystery had been entrusted to
him, and in Ephesians and Colossians, his chain is most intimately associated
with the Mystery (Eph. 6:20; Col. 4:3).
While there is much more to be said concerning the unique character of
this new revelation, enough has been adduced to prove beyond dispute that
this dispensation of the Mystery, revealed after the setting aside of Israel,
must be different from both the earthly sphere, and the new Jerusalem, and as
we have seen that these latter terms represent two very distinct spheres, we
are compelled to subscribe to the doctrine of three spheres of blessing,
thus:
(1)First Sphere
The Earth -- Subject of Old Testament and part
of New Testament. Israel dominant.
(2)Second Sphere
New Jerusalem -- Subject only of part of the
Abraham.
(3)Third Sphere
The Mystery -- Subject of the `prison' epistles
only. Gentiles especially.
One further and independent proof of the reality of these three spheres
is provided by the teaching of the epistles concerning the `adoption'.
The main line of attack that our teaching has had to withstand has been
concerned with our interpretation of the words translated `far above all' and
`heavenly places'. The reader should note however that we have demonstrated
the presence of three distinct spheres of blessing in the Scriptures, quite
apart from these disputed terms. We have considered, a little more in
detail, the characteristics of that sphere of blessing which belongs to
Israel and the earth. We must now turn our attention to the next sphere, the
one associated with the heavenly Jerusalem.
The two epistles that speak of the heavenly Jerusalem are Galatians and
Hebrews, and we must now acquaint ourselves with their teaching. Dr. J. W.
Thirtle, in two articles (from which we quote) contributed to The Christian
of 27th April and 4th May, 1916, presented a good case for his contention
that the epistle to the Galatians was a `covering letter', and that the
epistle to the Hebrews was an `enclosure' written, in the first case, for the
Hebrews in the Churches of Galatia.
`What in reality do we find? Just this -- two epistles, or writings,
in close succession, in a professedly Pauline section of the New
Testament, are merely separated or divided off, the one from the other,
by the words pros Hebraious "to Hebrews".
Both epistles quote Habakkuk 2:4, "The just shall live by faith" (Gal.
3:11; Heb. 10:38), both develop the "allegory" of Sinai and Sion (Gal.
4:24 -31; Heb. 12:18 -24), both deal with "perfection" (Gal. 3:3,
Hebrews throughout), both speak of Jerusalem which is above, both speak
of the Mediator'.