`He that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it;

yet hath he not root in himself, but endureth for a while; for when tribulation or persecution ariseth because of

the word, by and by (immediately) he is offended' (Matt. 13:20,21).

The fig tree and those hearers on stony ground withered. Such was the parable of Israel; they began to cumber

the earth; soon the word would go forth, `Cut it down'. Israel will bring forth no fruit until the age (translated `for

ever').

It is deeply suggestive to us all to note the fact that the only miracle of judgment which the Lord performed was

upon a tree. Never did He work such upon a human being. The only other occasion where anything resembling a

judgment might be found is the case of the swine which were choked. Yet here it was the swine, not the men, who

were drowned.

Thus these two miracles, taken together, speak of the blessing going out to the Gentiles, and of the cutting off,

for the time being, of an unfruitful people. In this case there are lessons for all to learn, lessons not rendered the less

pointed by seeing them in their true dispensational perspective.

.D.CHAPTER 5

THE DISPENSATIONAL PLACE OF JOHN'S GOSPEL

In order to complete our survey of the miracles that are recorded in the Gospel of Matthew, it will be necessary

to consider those that are found in the Gospel according to John. We shall find upon examination that John uses the

term `sign' instead of `miracle', and this will be considered in its place. We found it necessary to possess an idea of

the Gospel of Matthew as a whole, before we could attempt to understand the import of the parables or miracles

therein recorded, and we shall find it equally necessary to see the Gospel according to John in its true dispensational

character before we can hope to perceive the import of those `signs' that he was inspired to select and record.

We therefore preface our study of these signs by an examination of the purpose for which this fourth Gospel was

written, giving particular attention to any indication that it may give of the people to whom it is primarily addressed,

and what particular calling is in view.

While we believe that THE dispensation of the present period covered by Israel's blindness is that entrusted to

Paul and called in Ephesians 3:9 (R.V.), `The dispensation of the mystery', we realize that there are other callings

still in progress, and believe that they can be reduced to three main groups:

(1) Those who believe the revelation of the mystery. These find their calling set out in `the Prison Epistles'.

(2) Those whose salvation and doctrine is based upon the great epistle to the Romans.

(3) The great number of believers today whose `gospel' is John 3:16, whose comfort is in John 14, who if not the

`Bride' have great affinity with bridal conditions, and who may be among the `Guests' of the marriage feast.

These who may be `The other sheep' sought by the Lord are the ones who are particularly addressed by John.

Such as are included in the second group are often in a preparatory state, and pass on into the fuller light of the

mystery as the truth becomes known to them.

Romans 6 lays the great foundation upon which the mystery is built. It reveals the identification of the believer

with Christ - the truth that we have been crucified with Christ, that we have died with Him, been buried, quickened

and raised with Him. This great doctrinal foundation is necessary for the added dispensational feature of Ephesians

2 - `seated with Him'.

In the present study we have not the second but the third group before us, the widest circle of believers. What is

their calling? What is their place in the present dispensation? What is the word for them? Before seeking a

Scriptural answer to these questions, it will be necessary to consider briefly one or two possible objections and