that is another matter.  The oikoumene was evidently once under the

administration of angels, for it is written:

'For unto the angels hath He not put in subjection the world to come,

whereof we speak' (Heb. 2:5).

This kingdom which includes Babylon, Persia, Egypt, Greece and Rome is

especially in view in the book of the Revelation.  There we see the monster

that symbolizes ultimate Gentile rule, receiving from the 'dragon' his

'power', his 'throne' and his great 'authority', and as a consequence, the

world 'worshipped the Beast' (Rev. 13:2 -4).  What the Saviour rejected, the

antichristian Beast accepts.  Here then at one end of the story, we see the

kingdoms of this world being delivered to the Usurper, and at the other end

of the story, the rightful Heir, and King of kings, is seen delivering the

kingdom at last unto God even the Father.  The first enemy of man was 'death

by sin', the last enemy to be destroyed is death because of righteousness.

The next step in our study is to observe the usage of this word

paradidomi as it points out the evil, and the blessed overruling that

delivers the redeemed from the authority of darkness.  The failure of the

nations in the light of Creation follows much the same course as did Adam at

his fall, Romans 1:19 -23, and this fall is followed by a threefold 'giving

up', paradidomi:

'Wherefore God also gave them up ... gave them up ... gave them over'

(Rom. 1:24,26,28).

The word 'also' indicates that the nations had previously given up God,

and this 'delivering up' was judicial.

The theme now takes a blessed turn, for the Greek word paradidomi is

employed to show how the redemptive work of Christ undid the work of the

Devil.  While the omnipotence of God is abundantly manifest in the

Scriptures, it is a glorious fact that His almighty power is subservient to

His Holiness.  We should rejoice that there are some things God 'cannot' do.

He cannot lie; He cannot deny Himself; He cannot look upon iniquity with

anything but aversion.  Had 'might' been the only rule, God could have swept

the Devil into limbo at one stroke, but 'right' pointed out another way.  God

Himself, by reason of His holiness must conquer only by moral means, and in

such a way that Righteousness is honoured.  Consequently between the

'delivering up' of the kingdoms of this world to Satan and the 'delivering

up' of the perfected kingdom by the Son to the Father, intervenes the

Mediatorial work of Christ.  He must be 'delivered up'.  Paradidomi is

translated 'betray' (Matt. 10:4; 17:22); it is also translated 'deliver', in

such phrases as 'deliver Him to the Gentiles' (Matt. 20:19), and in the claim

made by Christ, 'all things are delivered unto Me of My Father' (Matt.

11:27).  Peter uses it when he charged the people of delivering up and

denying the Lord in the presence of Pilate (Acts 3:13).  There is, however,

another side to this aspect of truth.  The Father Himself 'delivered up'

(paradidomi) His beloved Son on our behalf.  The same epistle that tells us

that the nations were 'given up' by God, reveals the Son was 'given up' by

the Father:

'He that spared not His own Son, but Delivered Him Up for us all, how

shall He not With Him also freely give us all things?' (Rom. 8:32).

'Who was Delivered for our offences' (Rom. 4:25).