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centre of God's administration on the earth, from which the Word of the Lord would go
forth. Already, during the Acts period, and in anticipation of that future day, the Apostles
of the circumcision exercised their authority from here, and their word was considered
binding.
Miracles of healing and judgment were commonplace at this time, and were a "taste"
of the miracles of the coming age of restoration. The gift of "holy spirit", which
conferred the ability to speak in tongues, to heal, etc., was expected to follow belief and
baptism, and was a continuation of true conversion.
The position of the Gentile at this time was as of a "wild olive branch" grafted into the
stock of Israel, "contrary to nature", and intended to provoke the people of God into
bringing forth fruit, to fulfil their calling of God.
It can therefore be appreciated why the destruction of the Temple and the overthrow
of Jerusalem in 70A.D., together with those other factors which must already have been
thrusting themselves upon the attention (viz. the lack of miracles and the increase of
Gentile converts over the Jewish), caused so much confusion amongst believers at the
time. To those who had not understood, or would not accepted the change of
dispensation announced by the Apostle Paul (Acts 28: 28; Eph. 3:), the position was
inexplicable.
"With the overthrow of Jerusalem the visible centre of the Church was removed. The
keystone of the fabric was withdrawn, and the whole edifice threatened with ruin" (The
Christian Ministry by J. B. Lightfoot).
The Gospel of John.
From the nature of the system which eventually emerged from the darkness, it is quite
evident that the later ministry of Paul was little understood. He lived long enough
himself to see the beginnings of a turning from his teaching, and consequently a loss of
the truth:
"All they which are in Asia be turned away from me" (II Tim. 1: 15).
The Apostle John, who lived to a great age, almost certainly spent his latter days at
Ephesus, the centre of this area that "turned away" from Paul.
"Nothing is better attested in early Church history than the residence and work of
St. John at Ephesus" (The Gospel of John by B. F. Westcott).
This being so, it was probably here that the Apostle wrote the Gospel which is
generally attributed to him.
There are at least three aspects of that Gospel which bear upon the subject being
considered, and which suggest a secondary object in its writing. (The primary object is
plainly stated in 20: 31).