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whatever has been written for our learning, and gladly leaving that which is unrevealed
until He sees fit to make all things plain.
If the presence of "angels" has caused some comment in I Tim. 5:, the presence of
the word "kingdom" in II Tim. 4: 1 has also given rise to questionings. For the sake of
distinguishing between the kingdom of Israel in either its earthly or heavenly aspects, and
the church of the mystery, we have adopted the phrases "Kingdom truth" for the one, and
"Church truth" for the other, and no harm is done if the users of these expressions use
them with discretion. If however we go so far as to eliminate the word "church" from the
kingdom of Israel we are manifestly in error, for the Scripture so uses it (Acts 7: 38;
Matt. 16: 18; and Acts 2: 47). In the same way, if we rigidly exclude all references to
a "kingdom" from the teaching of the mystery, we are equally wrong. Paul retained the
reference to "the kingdom of God", even though Israel were set aside (Acts 28: 23,
31). He spoke of the believers at Colosse as having been "translated into the kingdom of
God's dear Son" (Col. 1: 13) and he warned the Ephesian saints concerning the possible
forfeiture of inheritance "in the kingdom of Christ and of God" (Eph. 5: 5). Paul could
speak of his early ministry as "preaching the kingdom of God" (Acts 20: 25) and could
fulfil his prison ministry with the same (Acts 28: 31). This kingdom of God covers
the future glory, as I Cor. 15: 50 will show, and is the title for the very last phase of the
Mediation of Christ, long after all the redeemed have entered their respective inheritances
(I Cor. 15: 24). Paul himself was encouraged in the midst of all his sufferings, by the
consciousness that he would be preserved "unto His heavenly kingdom" (II Tim. 4: 18).
Further, if the conception of a king and a kingdom be entirely foreign to the revelation of
the mystery, what sense can there be in the saying that is called by Paul "a faithful
saying".
"If we endure we shall also reign with Him" (II Tim. 2: 12).
"To reign with" sumbasileuo occurs once more in I Cor. 4: 8, where the apostle says:
"Ye have reigned as kings without us: and I would to God ye did reign, that we also
might reign with you."
It is therefore unscriptural to teach that the church of the mystery has NOTHING to do
with a kingdom, all that we can truthfully say is that the church of the mystery must be
distinguished from the kingdom which pertains to Israel, both in its earthly and its
heavenly phases, but that every calling whether Israel, Bride or Body comes within the all
embracive kingdom of God.
The expression "At His appearing" in the Authorized Version is kata ten epiphaneian,
kata meaning "according to" or "corresponding with", and its use here seems to demand
the rendering "At the time which corresponds with His appearing". Matt. 27: 15,
Acts 13: 27 and Heb. 3: 8 are instances of similar usage.
It was customary "at" the feast, for a prisoner to be released. It was customary "at"
the Sabbath to read the prophets. Do not harden your hearts, said the apostle, in any way
corresponding with the day of temptation in the wilderness. So "at" His appearing,