I N D E X
24:5), and in the LXX of the Babylonian Empire (Isa. 14:17), and in secular
writings of Alexander's Empire (Aelitan V.H. iii. 29).
Oikoumene occurs three times in the book of the Revelation, namely
chapters 3:10; 12:9; and 16:14.  It is evident from these passages that the
apostle John is here exhibiting another advance in the knowledge of the mystery
of Christ, showing that `all things under His feet' envisages the glorious
fulfilment of Old Testament prophecy and the entrance into full privilege of the
ancient people of Israel.  The association of the `world to come' with the
setting aside of angels, suggests that there is a glance to the earlier
administration of this world before its overthrow and the creation of Adam.  It
will be observed that in Hebrews 2:8 we find a parallel mode of interpretation
to that already seen in 1 Corinthians 15:27 and this of itself is a strong
witness to the Pauline authorship of the epistle to the Hebrews.  In 1
Corinthians 15 `all' includes enemies which are to be `destroyed'.  In Hebrews
2, it is the Devil, the holder of the power of death that is destroyed.  From
the dispensational point of view, the hope and calling of Hebrews necessitated
the statement `we see not yet all things under His feet' but from the
dispensational view point of Ephesians this limitation is excluded.  At the very
same time that the apostle could say `we see not yet' he could say:
`And hath put all things under His feet, and gave Him to be the Head over
all things to the Church, which is His body' (Eph. 1:22,23).
Universal headship has not yet been taken by the Saviour, but He is now
Head over `all things' to the Church.  The very parenthetical nature of the
dispensation of the Mystery, makes it possible to see all things under His feet
here and now, yet to say in Hebrews 2 we see not yet all things under His feet.
1  Corinthians 15 and Hebrews 2 refer to Adam, either in type or by name.
Ephesians does not quote Psalm 8 so fully, and Adam is not named.  The earlier
epistles (1 Corinthians and Hebrews) do not go back further than Adam, who was
created in the image of God, whereas Ephesians goes back before the overthrow of
the world to Him in Whose `Image' Adam himself was created.  The claim of Paul
to have received a fuller and richer revelation of the Mystery of Christ is most
clearly made good by the way in which he was inspired to expand the dominion
enumerated in Psalm 8 as `all sheep and oxen', to include all principality and
power, thrones and dominion.  To the unbiased reader Paul will have
substantiated his claim, but even inspired truth can be rendered void by
tradition, bias and prejudice.
What is a `Joint-Body'?
(Eph. 3:6)
Much controversy and confusion has arisen out of the failure to discern
between `The Mystery', and the `Mystery of Christ' in Ephesians 3:4-8.  We
extract this member from the structure in order that this distinction shall be
recognized.
Ephesians 3:4-8
Two
d
4.
Mystery of Christ.
Mysteries
e
5-.
Apostles and Prophets (Plural).
and Two
f
-5,6. The Mystery,
g
in Spirit (sphere).
Ministries
h1  Joint-heirs.
h2  Joint-body.
h3  Joint-partakers.
232