Rev. 12: 10). This is the consistent meaning of the word as used in the LXX, of which

II Sam. 20: 15 is an example. This period, "before the overthrow" of the world, takes us

back to before Gen. 1: 2, when the earth became without form and void.

Here therefore are two links with the past that are peculiar to this dispensation.

(a)  A sphere of blessing that is associated with the heavens, before the present

"firmament" was arranged; (b) A time period that goes back before the overthrow of the

world, which, we find by comparing with other scriptures, reveals a judgment upon a fall

that took place long before man.

(3) A distinctive dispensation and steward.

Paul claims to be the one to whom the revelation of the mystery was made known, and

that through him alone must all receive enlightenment as to it. This dispensation is

peculiarly Gentile in its approach, and the fact is further emphasized by the absence of

reference to the Jew, to Abraham, to "The Fathers" or to the New Covenant in any of the

"prison" epistles. Unlike the early epistles of Paul, which abound in references to the

O.T. scriptures, such references in these later epistles are few and far between, and have

no reference to the special revelation of the mystery. Paul calls the truth there elaborated

"The unsearchable riches of Christ". The absence of references to the O.T. Scriptures is

not because Paul had ceased to believe them (for in II Tim. 3: 16 we have the fullest

testimony to their inspiration that the Scriptures contain), but to the simple fact that he

was dealing with a "mystery", something hitherto "hid", and something which he himself

received by "revelation" (Eph. 3: 1-13).

(4) A distinctive calling. The Body, not the Bride.

The company of believers who are blessed under the terms of the dispensation of the

mystery is called "The church which is His body, the fullness of Him, that filleth all in

all" (Eph. 1: 22, 23). This must not be confused with the references to the body in

I Cor. 12:, which is clearly stated to be concerned with "spiritual gifts", "miracles,

healings, etc." Moreover, this church is spoken of as "the perfect man" (Eph. 4: 13), the

word used for man being the Greek aner, which is translated in Eph. 5: 22, 23, 24 and 25

by the word "husband". This fact alone makes it impossible that the church which is to

become the perfect MAN, can at the same time be the "BRIDE, the Lamb's WIFE".

Of this company, the Body, Christ is the Head, and every member is on perfect

equality with fellow-members (Eph. 3: 6). The church of the One Body, where "Christ

is all and in all", foreshadows the new creation where, in the consummation of the ages,

God will be all in all.

Associated with these four distinctive features--sphere, period, dispensation and

calling--are many important subsidiary doctrines. There are things that are conspicuous

by their absence, as, for example, miraculous gifts, covenants, and ordinances. All these

and more, must be weighed in the balances of the sanctuary if an all-round

comprehension of the glory of this high calling is to be acquired. This conference will,

however, have attained its object if the interest of believers has been aroused and