CHAPTER 1

It is enjoined upon believers to be ready to give a reason for the hope that is within them (1 Pet. 3:15), and this

reason embraces the gospel whereby salvation was brought to them, the calling and sphere of blessing into which by

grace they have entered, and the hope that pertains to that gospel and calling. In other words, the `reason' for the

hope entertained by any believer comprises Doctrinal, Dispensational and Practical truth.

Doctrinal truth may be defined as the teaching of Scripture concerning the Being and attributes of God and the

record and revelation of anything He has done, whether in Creation or Redemption, or what He has commanded,

done, promised or revealed under Law and Grace.

Dispensational truth supplies a necessary means of discrimination in the personal appropriation of doctrine, and

thus a means of deciding whether what has been promised or enjoined pertains to the believer now or belongs to

men of other times and callings, whether past, present, or future.

The practical outworking of truth does not arise until this question is decided, for it is obvious that no one can

put into practice truth belonging to another and different calling from his own without creating confusion. It is our

steadfast belief that a new dispensation followed the setting aside of Israel at Acts 28, with its suspension of Israel's

hope; we believe that to Paul (already the accredited apostle to the Gentiles, and then to become the prisoner of

Jesus Christ on their behalf), was entrusted the dispensation of the mystery, a calling and sphere of blessing

previously kept secret. We believe that, while certain fundamental doctrines of Paul's earlier ministry remain

unchanged (as, for example, the doctrine of Sin or of Redemption), other aspects (such as that embodied in the

phrase `The Jew first', or the distribution of miraculous gifts, as seen in (1 Cor. 12) belong to a dispensation that is

These things we desire to examine and exhibit to the reader, and this we propose to do in such a manner as will

comply with the injunction to possess `a form of sound words', which we shall presently see was first given to

Timothy in Paul's last message before his `departure'.

When Moses knew that the end of his course was near, he called together the children of Israel and thus

addressed them:

`I am an hundred and twenty years old this day; I can no more go out and come in: also the LORD hath said unto

me, Thou shalt not go over this Jordan' (Deut. 31:2).

He then proceeded to exhort the people, calling upon Joshua and giving him a charge; writing the law and

delivering it to the priests and commanding them to read it in the hearing of all Israel once every seven years (Deut.

31:7-15). Moreover, because the Lord knew that, after Moses' death, Israel would follow after the gods of the land,

He commanded him to write a prophetic song which the children of Israel were to be taught; it was to be `put into

their mouths', that it might be a witness for the Lord against them (Deut. 31:16-19). This occupies the bulk of

Deuteronomy 32, and gives the history of Israel's defection and ultimate restoration. We have called it `The Song

of Jehovah's Name', for the eight occurrences of the sacred name indicate the structure and purpose of the Song.

A 1-4.

The name of the LORD proclaimed.

B 5-8.

Do ye thus requite the LORD?

C 9.

The LORD the portion of His people.

D 10-14.

The LORD alone led Israel.

(ISRAEL SET ASIDE).

The LORD abhorred Israel.

The LORD hath done this.