seem to be applied in "present-day systems." The Church at Philippi, to whom Paul

addressed one of his Prison Epistles, had "bishops and deacons."  Order is not

inconsistent with the dispensation of grace, neither is the ruin of corporate testimony a

ground of boasting.

In II Tim. there are no bishops, elders or deacons; an intensely individual note is

sounded. The manifestation of the One Body had ceased.

2. The instrumentality for diffusing the truth in our present dispensation is narrowed

down to one class of men, who have no other title than that they are "faithful," who have

no other "gift" than that they are "able to teach others," and who have no other doctrine

than that which Timothy had heard from Paul among many witnesses. II Tim. 2: 2 is

the last word concerning ministry. All other claims are pretentious (possibly honest), but

have no scriptural warrant so far as the Church of the One Body is concerned.

3. Yes, the "till" of Eph. 4: 13 marks the end of the special ministry of apostles,

prophets, evangelists, pastors, and teachers who were given by the risen Christ at the

beginning of the dispensation of the mystery to lead the believers to their new standing in

Christ. That this was not intended to indicate the future blessedness of the Church in

resurrection is shown by the words that follow, "that ye be no longer children, etc."

Those who have "arrived" at the unity of the faith may nevertheless be very far short of

individual perfection, and may be exhorted to "grow up into Him in all things." The

subsequent ministry of the One Body is based upon the position of the perfect man, the

measure of the maturity of the fulness of Christ. Because every man who believed was

accepted in the Beloved, the Apostle laboured that he might present every man perfect in

Christ Jesus.

The history of Israel is punctuated by Sabbaths and sevens. They not only had a

Sabbath day, but from Passover to Pentecost a seven of weeks (49 days). The seventh

month also was an important month, for in it were the Day of Atonement and Feast of

Tabernacles. There were also sabbatical years (Lev. 25: 2-7) called the Sabbath of the

land. Its neglect is referred to by Moses (Lev. 26: 33-35). Further, there were Sabbaths

of Sabbaths of years. When seven sabbatical years had passed the 50th year was called

the Jubilee (25: 8). The word Jubilee probably comes from jabal "to restore," and

contains in type the prophecy of restoration for Israel and the nations. Slaves were set

free, and forfeited inheritances were restored. All went back to their respective families.

Further, high festivals were Sabbaths.  Lev. 23: 24 says that the first day of the

seventh month "shall ye have a sabbath." The tenth day also "shall be unto you for a

sabbath of rest" (Lev. 23: 32). On the fifteenth day also a sabbath was to be observed

(verse 39).