Greek word oikoumene. This word is properly the passive present participle of the verb

oikeo "to inhabit" and means "the habitable", generally with the ellipsis of the word

"world" or "earth"--the habitable earth. This word can and has been taken to indicate

the whole area of the earth's surface which is inhabitable by man, and so would include

vast tracks of land unknown to the writers of Scripture. On the other hand the word has a

much more restricted meaning both in the scriptures and in the writings of the Greek

historians, and we must therefore reserve our conclusions until we have acquainted

ourselves with this usage, for usage is a supreme factor in establishing the meaning of

any term.

Plutarch, who died 120A.D. speaks of "many countries of the Roman world" Romaion

oikoumenes, and Polybius, a celebrated Greek historian (born B.C.203) wrote "The

Romans in a short time subdued the whole inhabited world" ten oikoumenen. Josephus

has the following expression "And let no one wonder that there was so much wealth in

our temple, since all the Jews throughout the habitable earth, and those that worshipped

God, nay even those of Asia and Europe, sent their contributions to it" (Ant. 14: 7,2),

and speaking of the days of Elijah, he wrote "the famine has seized upon the whole

country" (Ant. 8: 13,4). Here it will be observed, the term is limited to the land of

Palestine. Again, where Acts 11: 28 says that in the days of Claudius Cæsar there should

be a great dearth "throughout all the world" (oikoumene), Josephus says in the same

period "a great famine happened in Judea" yet although it was said to be "throughout all

the world", Josephus adds "in which Queen Helena bought corn in Egypt' (Ant. 20: 5,2).

In Luke 2: 1 where we read "There went out a decree from Cæsar Augustus that all the

world should be taxed", it is evident that such a decree could not extend beyond the limits

of the Roman Empire. And, even though we allow a great margin for the fanatical

worshippers of Diana, their words "whom all Asia and the world worshippeth", can

hardly mean "the world" we now know, and it would be ludicrous to put Asia Minor and

"the world" together as Luke has done. If the Ephesians meant the habitable world of

their day, namely the Roman Empire all is plain. Isaiah uses the words "the world" of the

Babylonian Empire which in the LXX reads he oikoumene hole (Isa. 13: 11, 14: 17).

With these passages before us taken from Scripture, and from writings during Bible

times, other places where oikoumene is used, begin to assume a somewhat different

appearance, and must refer to a much more restricted area than is often imagined. If the

gospel of the kingdom is to be preached "in all the world" for a witness unto all nations,

before "the end" comes, then centuries must roll their weary way before that blessed

consummation is reached.  But Matt. 24: 14 limits this preaching to all the nations

that make up the oikoumene the area ruled over by Rome and Babylon and no problem

arises. So when Christ was shown "all the kingdoms of the world" (Luke 4: 5) it is

reasonable to interpret the second occurrence of oikoumene in the light of the most

evident meaning of the first occurrence in Luke (2: 1), Christ was shown the "world" that

was ruled over by the successors in the image of Dan. 2:

In order that every reader shall have full opportunity of testing this matter, we provide

a concordance to oikoumene in the New Testament:

Matt. 29: 14.

shall be preached in all the world.