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No.22.
"The fullness of the seasons."
pp. 32 - 35
The failure of Israel at the time of Nebuchadnezzar was answered by the times of the
Gentiles, which commenced in the third year of Jehoiakim king of Judah (Dan. 1: 1),
but, although earthly dominion passed from Israel at that time, they did not become
"Lo-ammi" in the full sense of the term until a fuller and deeper apostasy opened a
deeper gulf that could only be spanned by a greater and more spiritual fullness among
the Gentiles. In the fullness of time God sent forth His Son, and His birth at Bethlehem
and His genealogy constitute the opening chapters of the books of the New Covenant
(Matt. 1: and 2:). The earthly ministry of the Saviour opened with a proclamation
concerning the kingdom of heaven (Matt. 4: 17), and as "The King of the Jews" He was
crucified (Matt. 27: 37). The earlier stages of the culmination of this rejection is
revealed in chapters 11:-13:
"They repented not" "Even so Father" (Matt. 11: 20, 26).
A greater than the temple, than Jonah and than Solomon (rejected Priest, Prophet and
King) (Matt. 12: 6, 41, 42).
The MYSTERIES of the kingdom of heaven (Matt. 13:).
In these three chapters the gap and its antidote are anticipated. The miracles which the
Saviour wrought, had, as their primary purpose the repentance of Israel, and so to finally
lead to the setting up of the earthly kingdom (Matt. 11: 20-24). Christ stood in their midst
as Prophet, Priest and King, but they knew Him not and rejected Him. In Matt. 12: we
meet the first favourable use of the word "Gentile". In Matt. 10: 5 the disciples were
told "Go not into the way of the Gentiles" but upon it becoming manifest in Matt. 11:,
that Israel were not going to repent, a change is indicated:
"That it might be fulfilled which was spoken by Esaias the prophet, saying . . . . . He
shall bring judgment unto the Gentiles . . . . . And in His name shall the Gentiles trust"
(Matt. 12: 17-21).
The next chapter, Matt. 13: supplies the third key word namely "mystery".
Here we find:
(1)
Non-repentance of Israel, in spite of evidence of miracles.
(2)
The inclusion of the Gentile for the first time, consequent upon Israel's failure.
(3)
The kingdom of heaven passes into its "mystery" stage and the parable form of
speech is introduced.
The introduction of the parable, contrary to popular interpretation, was NOT in order
that the common people should be enabled to understand the message of the Gospel, but
to veil the new aspect of truth from the eyes of those who were not repentant. As this
point of view is so contrary to that which is considered orthodox, let us consider what the
Lord actually said in answer to His disciples' question "Why speakest Thou unto them in