An Alphabetical Analysis
Volume 5 - Dispensational Truth - Page 230 of 328
The teaching of Romans 11:17 -25 shows that Israel were `first' as to
position, being the `natural branches'.  The believing Gentiles were reminded
that they were but a wild graft, and grafted into the olive tree to `provoke
to jealousy' the favoured nation.
With reference to Romans 3:9,10, we remind our readers that we have
many times taken this passage to demonstrate the difference between the
doctrinal teaching of Romans that remains, and the dispensational teaching
that has ceased to be true for the present time:
Dispensational teaching.-- `What advantage then hath the Jew? ... Much
every way' (Rom. 3:1,2).
This was true then, but is no longer true today:
Doctrinal teaching.-- `Are we better than they?
No, in no wise' (Rom.
This was true then, and is still as true as ever.
We are next referred to our Lord's attitude to the Samaritan woman.
Our Lord said several things on this occasion and our brother leaves us to
guess as to which of these he has in mind.  If we are to include John 4:21,23
in our consideration, we would remind him that the day had not then come when
the Father should be worshipped `neither in this mountain nor yet in
Jerusalem', and that that time did not come until the book of the Acts was
finished and Jerusalem destroyed.  Further, the Lord told the woman that
`salvation is of the Jews', and that remained true until, with the setting
aside of the Jew, the salvation of God was sent to the Gentiles.  We see
nothing in John 4 that contradicts our teaching, but much that supports it.
The statement concerning `the other sheep' in John 10:16 and that
concerning unity in John 17:20,21 while they were uttered by Christ during
His earthly ministry, were not committed to writing until after Paul's
ministry had ceased (John outlived the rest of the apostles, and the
consistent testimony of antiquity is that he wrote his Gospel last of all).
The Gospel of John, unlike the Synoptic Gospels, starts with the assumption
that Christ has been rejected.  It explains the meaning of Jewish observances
and interprets Jewish words (John 1:38,41, 42).  It is intended for the
world, and is the message for the great outer circle today, while Paul's
testimony is running its elective course.  Its theme is `life through His
name'.  Its address, to `whosoever believeth'.
Wherever Israel appear in Scripture, recognized as the chosen people of
God, they must be first.  There can be no equality among believers until `the
twain' are created one new man, and that does not occur before Acts 28:
`All the Scriptural promises and allusions which are supposed to refer
to this so -called dispensational church may equally well refer to the
whole body of believers in Christ, whether pre or post Acts 28.
Indeed, I find it difficult to accept this division of Christ's Body,
Christ's Bride, into two.  Are there two brides?  Or is Stephen, the
first martyr, not a fellow -member with us in the "one church" (Rom.
12:5; 1 Cor. 10:17; Eph. 4:4 and 5:30)?'