His sufferings therefore in this context are viewed as having an effect upon Himself, which is a thought distinct

from that of Christ dying for the ungodly.

One more point we must notice; the words `for every man' are literally `on behalf of all'. There are some who

take the word `all' in a universal sense, but we must remember that the word is always limited by the context.

Salvation from sin is not in view, suffering in view of glory is the theme, and the word `all' refers here to the `many

sons' who are being led along the pathway of the fellowship of His sufferings to the glory that shall be revealed.

Attention has been drawn to the parallels between Hebrews and Philippians, the epistle of `The Prize'. While we

must not confuse the two sets of teaching, much light will be received if we remember that, although on differing

planes, the ways of God with His people are actuated by similar principles, and all find their cause and goal in the

same blessed Son of God.

We now commence section B 2:5-18 of the structure of the epistle given on p. xxx. Here suffering and death are

prominent, and the position of the Lord is `for a little lower than angels'.

A more remote connection which it is important not to miss, is that the `so great salvation' is in fact all that is

implied in the words `the world to come', concerning which, said the apostle, he was speaking. `The world to

come', as we have seen, is literally `the habitable (world) about to be'. In the original the word `habitable world' is

oikoumene. This word has occurred already in Hebrews, being used in 1:6. It is used of the Roman Empire (Luke

2:1; Acts 24:5). This is in line with secular usage, Polybius and Plutarch using it in this way. The LXX in a similar

manner uses the expression he oikoumene hole (`the whole habitable') for the Babylonian Empire (Isa. 14:17).

Alexander's Empire is called he oikoumene (AElitan, V.H. 3,29). This combined testimony makes it appear very

probable that the term must not be applied to the whole `world' as we know it, but to that portion which will become

the final sphere of Nebuchadnezzar's sovereignty as pictured in the great image of Daniel 2. The word is still

further limited in its usage in such a passage as Acts 11:28, for Josephus speaks of a famine in Jud -a at that time,

and not to one of world-wide extent. It is used three times in the Revelation:

`I also will keep thee from the hour of temptation, which is about to come on the whole habitable world, to try

those who dwell on the earth' (3:10 not AV JP).

`Satan, the one who is deceiving the whole habitable world' (12:9 not AV JP).

`Which go forth to the kings of the whole habitable world to gather them together unto the war of that great day

of God Almighty' (16:14 not AV JP).

These kings appear to be those which are connected with the Beast, and are kings of the `civilized' part of the

earth. Now what do we learn by thus restricting the meaning of the word oikoumene? Surely this, that the great

salvation, which is connected with overcoming and being made perfect, has to do with the initial phase of the future

kingdom, when it will be necessary to rule the nations with a rod of iron (see Rev. 2:26-27). Parallel also is the

blessing of Revelation 20:4, `they lived and reigned with Christ a thousand years'. The wonderful change indicated

in Isaiah 11 is at first limited to Israel's land:

`They shall not hurt nor destroy in all My holy mountain: for the earth shall be full of the knowledge of the

LORD, as the waters cover the sea' (verse 9).

Isaiah 65, which repeats part of Isaiah 11, links the creation of the new heavens and the new earth with a newly-

created Jerusalem. Isaiah 60, verses 1 to 3, makes a distinction too:

`Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee. For, behold, the darkness shall cover

the earth, and gross darkness the people: but the LORD shall arise upon THEE, and His glory shall be seen upon

THEE. And the Gentiles shall come to THY light, and kings to the brightness of THY rising'.

What redeemed Israel will be in relation to the other nations, those who partake of the `great salvation' will be to

the remnant of Israel.

There is, possibly, a glance backward in Hebrews 2:5. If we put a little stress on the `world to come', the

question will at once arise whether angels ruled over the world in any period of the past? Satan is called in Scripture