February 1927
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The Fulness of the Gentiles Romans 11:25 B y T homas F itzgerald
built up a religious system, founded on Judaism, instead of following the teaching of the Apostles in the New Testa ment. In tracing the progressive course of events, there are two outstanding features of this present dispensation: ( 1 ) The national and spiritual state of the Jews, and (2) the gathering out of a great company of believers from the nations through the preaching of the Gospel. These two features are indicated in Rom. 11:25, “Hardness hap pened unto Israel,” and “The Fulness of the Gentiles” (nations). From the careful study of the New Testament we may discover that another feature was developing at the same time, yet differing from what answers to the present state of Israel, or that produced by the true reception of the Saviour through the Gospel. T he T hree D ivisions Under the Old Testament economy, mankind was divided into two divisions—Jews and Gentiles. Now, mankind is divided into three divisions—the Jews, the Gentiles, and the Church of God (1 Cor. 10:32). In the days of the Apostles certain elements were working which bore a resemblance to Christianity, and those who were leaders in this movement dogged the steps of the Apostles. In process of time it became clear that while profes sing to be Christians, and avowedly engaged in the spread of Christianity, these leaders were really “the enemies of the Cross of Christ” (Phil. 3 :18, 19). They were preach ing “another Gospel, which is not another” (Gal. 1 : 6 - 8 ). This other Gospel was a mixture of Law and Grace. Not through the grace of the Lord Jesus Christ could men alone be saved, but there must be, in addition, the observ ance of some outward religious act or ordinance. This teaching was destructive of the very foundations of Chris tianity, and raised questions of such importance that a Council of Apostles and Elders met at Jerusalem to con sider the matter. The result of this Conference was that a decree was issued, that those who had “turned to God” should not be burdened with the old yoke of religious observances, but should abstain from every form of idolatry, and live pure lives, as becometh Christians (Acts 15 :l-35). So this first attempt to neutralize “the Gospel of the grace of God,” was met and dealt with in solemn con clave, once for all. The decision reached was stamped with divine authority, so that the Apostles and Elders could write: “It seemed good to the Holy Ghost and to us, to lay upon you no greater burden than necessary things,” namely, abstinence from idolatry and uncleanness. However, the false seed had been sown, and false pro fessors sprang up among the people of God. False teach ers were, in measure, held in check while the Apostles lived, but afterward, through lack of watchfulness on the part of those responsible to care for the flock, evil men crept in and gained pre-eminence and power. The religious movement started by Judaizing teach ers, and joined later by Gentile philosophers and teachers, hardened into a great organized system. True the perse cutions suffered by the early Christians, were, under God, the means to a certain extent of purifying the Church.
Last month Mr. Fitzgerald took up the expression: “The fulness of time” (Gal. 4:4, 5). Next month he will consider “the times of the Gentiles” (Lk. 21:24). T HIS cycle is of special interest and importance, because it presents to us the character o f t h i s present dispensation, when God is testing man on the principle of Sovereign Grace. While men might con sider that dispensations which are past and remote, do not now concern them, they cannot but be impressed by what immediately concerns them in these days in which their lot is cast. Man cannot escape from God, either now or in the future. He is being tested by the light of revela tion, and will be held responsible for that light. “Light has come into the world” (John 3:19). Man is res ponsible to give heed to the distinctive message from God for his own time. Bearing in mind the object before us, which is to con sider from the Scriptures four great cycles in the his tory of this earth in which God is carrying out and will carry out His purposes, let us proceed to discover what is God!s present purpose. Notice the terms used: (1) “Mystery”—a secret (in this case a secret made known— “I would not that ye should be ignorant” ) ; (2) “Blind ness”—hardness; (3) “In part”—for an allotted time; (4) “Israel”—the whole nation, not part; (5) “Fulness” —abundance, multitude, relating to number, not time (see the use of our word “plenty” ) ; ( 6 ) “Gentiles”—nations; (7) “Come in”—enter in. We might, therefore, paraphrase our text thus: “For I would not, brethren, that ye should be ignorant of this secret, lest ye should be wise in your own thoughts, that hardness for an allotted time is happened to Israel, until the vast multitude out of the nations (Jew and Gentile) come in to God.” T he P resent D ispensation - Notice, the restoration of Israel is referred to in verse 12 as “their fulness,” which is yet future, but the terms of our text refer to this present dispensation. We observed in the first article that each cycle has a starting-point, followed by a progressive course of events, leading up to a terminus, thus indicating purpose and design. We would suggest that the starting-point of this sec ond cycle is found in that period embracing the ascension of our Lord, the descent of the Holy Spirit at Pentecost, and the period covered by the Acts; and we also suggest that the terminus is the moment when our Lord returns for His redeemed, according to John 14:1-3; 1 Cor. 15: 51-54; 1 Thess. 4:13-18. In the Acts we trace the gradual setting aside of the Jews (nationally)—as the “hardening” becomes more pro nounced—and the bringing in of the Gentiles proceeds. Failure to understand this “new thing”—“a remnant according to the election of grace” (Rom. 11:5), from the Jews, and a gathering out from the Gentiles, to form “One Body,” thus breaking down “the middle wall of par tition between us” (Acts 15:14; Eph. 2:11-17; 3:6), has caused considerable confusion. Man has consequently
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