coming to establish the age of the Jewish triumph, the eternal age of God's supreme rule on earth, the new world, the era in which all mankind would worship Yahweh. In choosing to utilize this concept of the kingdom of heaven, Jesus elected to appropriate the most vital and culminating heritage of both the Jewish and Persian religions.

The kingdom of heaven, as it has been understood and misunderstood down through the centuries of the Christian era, embraced four distinct groups of ideas:

1. The concept of the Jews.

2. The concept of the Persians.

3. The personal-experience concept of Jesus—“the kingdom of heaven within you.”

4. The composite and confused concepts which the founders and promulgators of Christianity have sought to impress upon the world.

At different times and in varying circumstances it appears that Jesus may have presented numerous concepts of the “kingdom” in his public teachings, but to his apostles he always taught the kingdom as embracing man's personal experience in relation to his fellows on earth and to the Father in heaven. Concerning the kingdom, his last word always was, “The kingdom is within you.”

Centuries of confusion regarding the meaning of the term “kingdom of heaven” have been due to three factors:

1. The confusion occasioned by observing the idea of the “kingdom” as it passed through the various progressive phases of its recasting by Jesus and his apostles.

2. The confusion which was inevitably associated with the transplantation of early Christianity from a Jewish to a gentile soil.

3. The confusion which was inherent in the fact that Christianity became a religion which was organized about the central idea of Jesus' person; the gospel of the kingdom became more and more a religion about him.

The Master made it clear that the kingdom of heaven must begin with, and be centered in, the dual concept of the truth of the fatherhood of God and the correlated fact of the brotherhood of man. The acceptance of such a teaching, Jesus declared, would liberate man from the agelong bondage of animal fear and at the same time enrich human living with the following endowments of the new life of spiritual liberty:

1. The possession of new courage and augmented spiritual power. The gospel of the kingdom was to set man free and inspire him to dare to hope for eternal life.

2. The gospel carried a message of new confidence and true consolation for all men, even for the poor.

3. It was in itself a new standard of moral values, a new ethical yardstick wherewith to measure human conduct. It portrayed the ideal of a resultant new order of human society.

4. It taught the pre-eminence of the spiritual compared with the material; it glorified spiritual realities and exalted superhuman ideals.