one thing is meant in order that one of the words may become emphatic. Thus `grace and

truth' (John 1: 17) means `TRUE grace' as contrasted with types and shadows of the laws,

so `Life and immortality' means `IMMORTAL life'.

This promise is basic. It is not a distinctive prerogative of the calling of the church of

the one Body. Immortality is predicated of all who take part in a blessed resurrection; it

is here restated as being equally the hope of the church of the present dispensation.

The remaining references to a promise are those found in Ephesians, "Ye were sealed

with that Holy Spirit of promise" (Eph. 1: 13); "That the Gentiles should be fellowheirs,

and of the same body, and partakers of His promise in Christ by the gospel: whereof I

was made a minister" (Eph. 3: 6, 7).

Note the parallel between II Tim. 1: 8-13 and Eph. 3: 1-13. In both the Apostle is

`the prisoner of Jesus Christ for you Gentiles'; in both he links the gospel with his own

exclusive apostleship `the gospel whereunto I am appointed a preacher', `the gospel

whereof I was made a minister'. In both he speaks of himself in the first person `unto

me', `of me', and in both some measure of suffering is linked with this exclusive ministry

`wherefore I desire that ye faint not at my tribulation for you, which is your glory', `For

which cause I also suffer these things'.  Eph. 3: 6, while difficult to translate, its

threefold inspired emphasis with the preposition sun is nevertheless the very core of the

Mystery so far as the participants are concerned. Under earlier economies the Gentiles

could expect nothing but `crumbs' that fell from Israel's table, they could look forward to

being nothing but ploughmen and vine dressers to a dominant ruling people; at best they

could be but wild olives grafted contrary to nature into the true olive, Israel. Here,

however, in Eph. 3: 6 there is perfect equality. While by no means satisfied with the

translation, the threefold use of the word `joint' does at least emphasize this new

relationship, "That the Gentiles should be JOINT heirs, JOINT body, and JOINT

partakers". This relationship is new; and it is unique and of the utmost importance. It

had never been enjoyed before and has no parallel in the economies that follow. It is

exclusive to the dispensation of the Mystery. This promise is sealed to the believer, not

as in former times with supernatural gifts, signs and miracles, but with the Holy Spirit of

promise, the earnest of the future inheritance. Just as in Rom. 8: 15, the spirit of

adoption was the pledge and earnest of the future adoption of verse 23, explained in that

verse as `the firstfruits of the Spirit', so the believer today has the Spirit of Christ, the

spirit of sonship, as an earnest, pledge or firstfruits until the redemption of the purchased

possession. The firstfruits are of the same nature as the subsequent harvest. Barley

would be no firstfruits of a future harvest of grapes or olives, and the seal and earnest of

II Corinthians, which included anointing and confirming gifts (II Cor. 1: 21, 22) can be

no seal and earnest of a calling which transcends in nature and in sphere any calling

previously made known.

We must beware of the devices of the god of this age, who will provide the believer

with a veil made out of truth that is undispensational in order that truth for the time, the

truth of the Mystery, the truth entrusted to Paul the prisoner, shall not be perceived.