2 Corinthians 3 says: "Beholding the glory of the Lord we are transfigured" the Lord's people being in

Christ, there is a new creature. Seeing things through other men's spectacles I have in times past used the

epithets "Jewish" or "ultra-dispensational" when speaking of the work of others. Upon more careful study I

feel that we can see Satan at work again. In the movement of 1840, the blessed truth of the standing and

calling of the Church was re-discovered, and for a time J.N.D. and those with him saw the distinction and

emphasized it, but made some unwise and far-fetched statements. B.W.N. saw the tendency and went to the

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other extreme and practically denied the peculiar element that characterizes the epistle of Paul . What do we

really find? Malachi is not the end of inspired Jewish history, neither is Matthew. Inspired Jewish history

reaches to the last chapter of the Acts, there the nation of Israel is recognized as such, blessing is promised to

them upon repentance, and Gentiles blessed through them. Romans 15 opened my eyes to this, and if we

perceive the truth of Romans 15:8, why should we use the epithet "ultra" of those who apply this teaching to

the gospel that contains it? That gospel teaches that Christ came as the Messiah. His opening proclamation

is concerning the kingdom. He gave its laws, and He was, as king, rejected. After His ascension the final

testimony was given to Israel accompanied by signs and wonders. Every accompaniment of Pentecost was

Millennial, the preaching was purposely addressed to Israel, and the promise was made of the return of the

Lord upon their repentance. It seemed to me an ominous evidence of the power of one's own opinion which

led you to give public utterance to the idea that Peter made a mistake in Acts 1 and 3. In Acts 3, Peter was

but following out the principle expressed in the parable of the Nobleman who had gone into a far country to

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receive a kingdom and return. The final rejection of Israel and the use of Isaiah 6 in Acts 28 is crucial.

Before this Paul had written Corinthians, Galatians and Romans. Already he had suffered at the hands of

those, who, though believing that Christ was the Messiah, were still zealous of the law (Gal. 2) and although

you quote this chapter, I fear you approximate to Peter and James rather than to Paul. Nevertheless, these

leaders were compelled to allow Paul to preach his glorious teaching of "in Christ" even though some said his

teaching led to licence, yet he still emphasized their freedom in Christ.

If you will compare the epistle to the Ephesians with the epistles written before Acts 28 you will see a

noteworthy difference. For example, the Jew is personally addressed in Romans and occupies a considerable

space in that epistle (chapters 2 to 4; 9 to 11). In chapter 11 it is definitely taught that Gentile blessing is

through the Jew, and the associations, with the hope as set out in Romans 15 are Millennial. So in

1 Corinthians, the gifts were a witness to Israel, they are called in Hebrews the powers of the age to come.

Paul could only speak to spiritual ones at Corinth concerning the mystery (cf. milk and meat). Paul's

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"sin" (as taught)  is overruled to take him to Rome and there Ephesians, Colossians and Philippians were

written, each epistle refers to the fact that he was a prisoner - why? To show that Jerusalem was rejected as

the centre ("beginning at Jerusalem"), and that Rome, the city of the Gentiles, with Paul the prisoner, taking

its place. He can now declare that which it would not have been expedient to utter while Israel (humanly

speaking) had the opportunity to repent. The dividing line which affects us is Acts 28.

You will remember that we saw very blessedly, that we were in a dispensation of foreshadowing "the

earnest", but we have not seen this in true perspective. From Acts 2 to 28, gifts, assemblies and the position

of Israel - all were prophetic of, and foreshadowing the Millennium. After Acts 28 it is the New Creation,

that is foreshadowed.

This new creation does not come in the epistle to the Hebrews, the object of Hebrews being very

different. Hosea 3 declared that Israel shall abide many days without a King, Priest or Sacrifice, and

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These remarks refer to long discussions arising out of the teaching and divisions among the early brethren, and

would have then been understood far more than it is possible for anyone now reading them, to do.

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Acts 28 as the dispensational boundary is evidently seen.

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This was immature teaching given at the time concerning Paul and his journey up to Jerusalem, and is rectified

later.