3:1,2) and where, in Christ Jesus, they are potentially seated (Eph. 2:5,6). All such have already been `translated

into the kingdom of the Son of His love' (Col. 1:13). The apostle Paul speaks of the future hope of this church as at

the Lord's appearing and His kingdom, and looks to being preserved unto His heavenly kingdom (2 Tim. 4:1,18).

There is a present realisation, and because of this and its heavenly sphere of blessing, it must not be confused with

the earthly sphere of the kingdom that we have been considering, which is yet to come to pass when the Son of Man

comes in His kingdom (Matt. 16:28). There is a heavenly aspect of the kingdom of God (Col. 4:11) relating to the

out-calling and building up of the Body of Christ, and an earthly aspect of this kingdom where the nation of Israel

largely figure and these must be distinguished, although both find their centre in the Lord Jesus Christ. The subjects

of the earthly kingdom are spoken of as `inheriting' or being `heirs of the kingdom', `receiving the kingdom' and

`sons of the kingdom', but we never read in the New Testament of receiving the church, or being heirs or sons of the

church. We must remember, too, that the kingdom of heaven, when the will of God will be done on earth as it is in

heaven, is the subject of Old Testament prophecy, whereas the Body of Christ was a secret `hid in God' from past

ages and generations of people (Eph. 3:9; Col. 1:24-27), and therefore unknown till God chose to reveal it.

There are some who, seeing this, and realising the need of not confusing these two aspects of God's redemptive

purpose, speak of distinguishing between the Kingdom and the Church, as though the word Kingdom is kept in the

New Testament to Israel and the earth, and never used concerning the Church the Body of Christ. This is not so, and

such language is not accurate and precise enough. We should distinguish, most certainly, between the earthly phase

of the kingdom and its subjects and the heavenly phase of the Body of Christ with its citizenship in heaven (Phil.

3:20), always remembering that finally these will be linked under the Headship of Christ in the dispensation of the

fulness of the seasons, when all things in heaven and earth will be gathered under Him (Eph. 1:9-10) by reason of

His mighty redemptive work on the cross.

From what we have seen therefore, the interpretation of the parables of the kingdom of heaven relates to the

earthly aspect of God's kingdom, of which the redeemed people of Israel are the Divine channel. To try and force

the heavenly people in here, the Body of Christ as an interpretation, is to confuse `the things that differ', and mix up

God's earthly plan with the heavenly aspect of it. There are no parables, or hiding of the truth in the Pauline letters

which relate to the Body of Christ, but the very reverse. In Colossians 1:24-27, the apostle links his special ministry

given to him by the ascended Christ with the Church, the Lord's Body, likening it to a dispensation or stewardship

which God had given him, to unfold the great Secret concerning this church, which up till now had been hidden in

God (Eph. 3:9; Col. 1:26) but now is made manifest to His saints. To whom God wishes to make known what is the

riches of the glory of this secret, which is Christ among you (Gentiles), the hope of glory (Col. 1:27).

At the beginning the question was asked: `Is there some way of interpreting the Word of God, so that human

opinion is ruled out, and Divine understanding given? We believe that the practical application of the guiding

principles previously indicated will do this as far as it is humanly possible; moreover, these principles are a basis

upon which all evangelicals who honour the Bible as the inspired Word of God should be able to agree. Only when

treated in this way can the Holy Scriptures speak with authority and say: `Thus saith the Lord'.

Not only this, but such a method of interpreting the Word is a great bulwark against error. The various false

cults which surround us today could not have come into existence had they kept to historico-grammatical principles,

and every one of them violates these in some way or another.

The whole set-up of Christendom with its sects and divisions could not have developed as it has done had

Christians from century one onwards handled the Scriptures along these lines; likewise the differences among

evangelicals, especially on prophecy, could largely have been avoided by adherence to these rules of interpretation.

There can only be one true interpretation of any passage of Scripture, although after this has been settled,

applications may be made as long as they are consistent with the truth governing this age of grace in which we live.

The result of such interpretation will be to distinguish in Scriptural truth (1) that which is permanently true for all

time and (2) that which is true only for a limited period. In (1) we should class sin and the Divine remedy for it,

salvation in Christ and its attendant doctrines of redemption, atonement and sanctification. In (2) we should put,

among other things, the law given through Moses with its ceremonial, and the constitution of the people of Israel.

There was a time when the rite of circumcision was truth; so much so, that of any who disobeyed it, God said: `...