The interested reader will find articles dealing with the distinctive hope of the Church

of the Mystery as compared with that of the early Church in the following Volumes:

The Hope of the Mystery . . . . .

Vol. 11: 125.

The Hope of I Thess. 4: . . . . .

Vol. 12: 61-63; 1: 122 (1: 112);

3: 74 (2:/3: 120).

Parousia and Epiphaneia . . . . .

Vol. 20: 169, 224-230; 3: 70 (2:/3: 117).

The word "dispensation" is in continual use in these studies, and it is important that

we should not misunderstand its meaning. It has sometimes been confused with the word

"age", with the result that some have thought it to be impossible that two or more

dispensations could be running together. While, of course, a dispensation must occupy

time, and have a beginning and an end, the question of time is not so much in view as the

characteristics that mark any special period in the outworking of the purpose of the ages,

particularly in so far as this purpose has to do with various spheres and callings. The

word comes particularly into prominence in the ministry of the apostle Paul. Until the

time came for God to recall to favour the far-off Gentiles, there was no need to lay great

stress upon the necessity of right division or of distinguishing dispensations. With the

call and commission of the Apostle to the Gentiles, however, came the necessity to

distinguish between Kingdom and Church, Jew and Gentile, and Bride and Body.

The word translated "dispensation" means "stewardship" or "house management".

When, therefore, Paul claimed that to him had been given the dispensation of the

Mystery, he claimed to be the God-given steward and administrator of the Church of the

One Body. While Paul fulfilled his appointed commission among the Gentiles, Peter,

James and John were equally fulfilling theirs among the circumcision; and for many

years the two dispensations, represented by Paul and Peter, ran concurrently.