The Berean Expositor
Volume 36 - Page 94 of 243
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ministry of our Lord stresses the gospel of mercy and deliverance, while instead of
announcing the kingdom John preaches remission of sins.
We all know what a prominent position is given by Matthew to the parables of the
mysteries of the kingdom, in no lesser prominence the distinctive parables of Luke set
forth his peculiar teaching.  Who but Luke could record the parable of the Good
Samaritan? How fitting is the parable of the Prodigal Son! The parable of the Unjust
Steward with its use of oikonomia illustrates Paul's usage of the word when translated
"dispensation". The parable of the Pharisee and the Publican is the doctrine of Romans
in picture form, and contains the only evangelical use of "justification" found in the
four gospels. The parable of the "ten pounds" is similar, but not the same as the parable
of the "ten talents" recorded by Matthew. The special point of Luke's parable is the
statement that it was uttered to correct the impression "that the kingdom of God should
immediately appear". Consequently this nobleman "went into a far country to receive for
Himself a kingdom, and to return".
The reader will find upon careful comparison, that in the smallest details, Matthew
and Luke can be discovered consistently heading for their distinctive goals, and while
such an examination cannot be conducted in these pages, the reader who has never
attempted it, has a joy awaiting him that no second hand acquaintance with Holy Writ can
The Dispensational Place of John's Gospel.
pp. 145 - 148
For the full exposition of the Gospel of John the reader will be able to consult our new
book Life Through His Name, to be published shortly, but in order to make this series as
complete as possible yet without undue repetition, we will discuss the dispensational
place which this Gospel occupies.
In the first place let us get well into mind the fact that the primitive church had three
gospels, and three only. So far as we have any knowledge neither Matthew, Mark, Luke,
Peter nor Paul saw or knew of the Gospel according to John. Polycrates, Bishop of
Ephesus, at the end of the second century, and Irenaeus, the scholar of Polycarp, who was
himself a disciple of John, record the fact that John remained in Ephesus till the times of
the Emperor Trajan, and that he died there in extreme old age, as is testified by Eusebius
also. The mistake concerning John that is exposed in John 21: 23, may have obtained
some credit by the fact that John outlived all the other apostles. It is evident that the
gospels of Matthew, Mark and Luke contained all the teaching that was essential during
the period governed by the Hope of Israel and that the statements concerning the
"world", "whosoever" and the "other sheep" found in John's Gospel would have been
premature or "undispensational" at the time. The relative place of the different sections
of the New Testament, with particular reference to John's Gospel might be set out thus: