limited, and therefore we earnestly ask all who value the teaching of the Scriptures regarding `that blessed hope' to

read and compare these portions most carefully and prayerfully. When this is done, let the question be answered:

`What have all these Scriptures to do with the Church of the dispensation of the Mystery, a Church called into being

consequent upon Israel's removal and the suspension of Israel's hope?' The answer can only be that, while the close

association of the hope of the Thessalonians with the hope of Israel was consistent with the character of the

dispensation then in force, the attempt to link the `one hope of our calling' with prophetic times is a dispensational

anachronism and a failure to distinguish things that differ.

The coming of the Lord referred to in 1 Corinthians 11:26 must be the same hope as was entertained by the

Thessalonians, and by the church at Rome (Rom. 15:12,13, see page 10). The Apostle himself summarizes this hope

in Acts 28:20 as the `hope of Israel'. The Corinthian epistle deals with a variety of subjects, and is addressed to

different sections of the church. Some called themselves by the name of Paul, others by the name of Cephas. Some

were troubled with regard to the question of marriage, and others with regard to moral questions. The section in

which the words `Till He come' occur is addressed to those whose `fathers' were `baptized unto Moses'

(1 Cor. 10:1,2), whereas the section that immediately follows is addressed to Gentiles (1 Cor. 12:2).

Concerning the question of marriage, the Apostle writes :

` I suppose therefore that this is good for the present distress ... the time is short: it remaineth, that both they that

have wives be as though they had none; and they that weep, as though they wept not ... and they that buy, as

though they possessed not' (1 Cor. 7:26-30).

Shall we fall into the error of teaching, as some have taught, that marriage is wrong because of what Paul says in

this chapter? If we do, what shall we say of his wonderful words concerning husband and wife in Ephesians 5? Or

of his advice that the younger women should not only marry, but marry again if left as widows? (1 Tim. 5:9-14).

The right interpretation is clearly that Paul's advice in 1 Corinthians 7 was true AT THE TIME, because the Second

Coming of Christ was expected to take place during the lifetime of some of his hearers. He speaks as he does,

`because of the present necessity', and because `the time is short'. When writing to the Thessalonians, he rightly

identifies himself with the imminent hope of the Lord's coming by saying: `We which are alive' (1 Thess. 4).

The `present necessity' of 1 Corinthians 7 is no longer applicable on account of the failure of Israel and the

suspension of their hope. So, in 1 Corinthians 11, the teaching of the chapter was only true while the hope of that

calling was still imminent. When the people of Israel passed into their present condition of total blindness, as they

did in Acts 28, their hope passed with them not to be revived until the end of the days when the Apocalypse is

fulfilled. Meanwhile a new dispensation has come in, a dispensation associated with a `Mystery' (or Secret) and

unconnected with Israel. In the very nature of things a change of dispensation means a change of calling. It

introduces a new sphere and a fresh set of promises, and demands a re-statement of its own peculiar hope.

The reader is referred to the chart facing page 1, where the inter-relation of the epistles, the Acts, and the hope, is

set forth in diagrammatic form. The references should be verified and nothing taken for granted so that we may

approach the third section of our theme with preparedness of mind.

Before considering the special characteristics of the hope of the Church of the One Body, it may be of service to

set out some of the distinctive features of the dispensation of the Mystery, so that, perceiving the unique character of

its calling, we shall be compelled to believe the unique character of its hope.