His wisdom, love and grace. He knows just where is the best place for each in the new

heaven and earth He will yet create.

Some He purposes to bless on the new earth (Psa. 37: 11; Matt. 5: 5); others look

forward by faith, like Abraham, to the heavenly Jerusalem which finally descends to the

new earth (Heb. 11: 9, 10, 16; 12: 22; Rev. 3: 12; 21: 10-27).  Others will be

enthroned with the ascended Christ, "higher than all the heavens" (Eph. 4: 10; 2: 6).

The whole of God's vast creation will be peopled with His children.

The Lord's great redemptive plan is much greater and wider than the average

Christian appreciates. Certain it is that the glory of God will completely fill this new

creation as will His redeemed family as they contemplate for eternity and praise the One

Who has done "immeasurably more than all we ask or imagine" (Eph. 3: 30, N.I.V.).

Then "all things in heaven and earth" will stand in the Headship and power of Christ

(Eph. 1: 10).

The need to distinguish what is basic and what is truly dispensational is essential when

we are dealing with such an epistle as that by James. It is easy to call this Scripture

"Jewish"; but what is meant by this? Do those who use this term mean the passage is

predominantly Jewish, or entirely Jewish, that is, every verse is not only addressed to

Israel, but concerns Israel and no one else. Unless this term is used with care it can lead

to considerable misunderstanding. This can be seen in the interpretation of the Gospels.

When we come to the Gospel of John, some assert that this is Jewish. If they mean that it

was primarily addressed to the nation, they are right, for it is a history, as all the Gospels

are, of the earthly life and ministry of the Lord Jesus and this is looked at from four

different angles. If they mean that every statement of the Lord recorded by John is about

Israel alone and has no reference to the Gentile, then their viewpoint is sadly wrong.

One of John's key words is the word "world" which occurs no less than 79 times. It

means mankind in general and not one nation in particular. No one can give a correct

interpretation of this Gospel, unless they study every occurrence of this important word.

Obviously it must have taken a prominent place in the Lord's ministry, for we should

remember we only have a selection under the Spirit's guidance of the Lord's words

spoken during His lifetime. As to why He should stress His relationship to the whole of

mankind in a ministry which He Himself said was limited to Israel (Matt. 15: 22, 24) and

also that of the Twelve (Matt. 10: 5, 6), we have dealt with in a previous article on The

Great Commission of Matthew 28: But we should carefully note that while Christ's

ministry was primarily to Israel, yet He declared "I am come not to judge the world, but

to save the world" (John 12: 47), not just to save Israel, and His goal was the belief of the

world (John 17: 21, 23), not just the belief of Israel. The comment of the Evangelist is

to the point here "for God sent not His Son into the world to condemn the world, but that

the world through Him might be saved" (John 3: 17). And the previous verse, which has

been the means for the salvation of thousands, gives the way this salvation with eternal

life may be realized, namely by faith, belief or trust in the Saviour. "He that heareth My

Word and believeth on Him that sent Me, hath everlasting life, and shall not come into

condemnation but is passed from death unto life" (John 5: 24). These verses give the