Let us not lose "things" by endeavouring to preserve "words". In order to differentiate

between that body of truth which deals with Israel and the kingdom, and that body of

truth which deals with the Church, it has been found convenient to use two terms

"Kingdom truth" and "Church truth".  Now these terms are good servants but bad

While the kingdom of Israel differs exceedingly from the Church of the Mystery,

we must not blind our eyes to the fact that the whole of the nation of Israel was a

"church" in the sense, that "ecclesia" means a company of people "called out" and

separated for a special purpose. So, Israel is called "the church in the wilderness" by

Stephen (Acts 7: 38), and in the Gospel of the Kingdom, with Peter receiving the keys

of the "kingdom" of heaven, Christ speaks about His "church". Again, while the Church

of the mystery is completely separated by calling, sphere and constitution, from the

kingdom of Israel, yet the apostle does not hesitate to speak of the kingdom in these

epistles of the mystery.

The Colossian saints had been translated "into the kingdom of God's dear Son"

(Col. 1: 13), and the Ephesian believer had been warned against possible forfeiture of the

"inheritance in the kingdom of Christ and of God" (Eph. 5: 5). Paul charges Timothy to

faithfulness, in view of the Lord's "appearing" and "kingdom", at that appearing Paul

himself expected a "crown", and those who endured expected "to reign", and having

finished his course he was looking forward to his place in the "heavenly kingdom".

Every department of God's administration is within His kingdom. Israel on the earth, the

seed of Abraham in the Heavenly City, the Church of the One Body "in heavenly places"

all are departments in the kingdom of Christ and of God. Paul did not merely say

"kingdom" in II Tim. 4: 18.  He said "heavenly" kingdom, even as he had linked the

"kingdom" in the first verse with the "appearing".

And so, with a doxology, the weary but happy warrior sheathes his sword: "To whom

be glory for ever and ever. Amen."

We are sure that no one would have intruded at this glorious climax an argument as to

whether the word aion means "an age", whether there is an end suggested to the glory

that is here ascribed--such things would be an impertinence. This age, this present evil

age (II Tim. 4: 10) which had ensnared Demas, was soon to pass. Another age was

coming in which sin, death and curse should be for ever removed. "That day" and "the

ages of the ages" might differ, but they were united in the one glorious sense that they

stood for complete emancipation, glorious triumph, blessed and eternal fellowship, and

reward outweighing the heaviest of earthly trials.

Here again we must pause. The apostle stoops down yet once again to things of earth

before he comes to a finish, and we will defer our conclusion, so that we may bide with

him to "the last hour of act".