and powers will be reconciled. Once again we are forced to see that the reign of Christ

before `the end' is reached will be a process of discrimination. Some will be `destroyed',

others will be `reconciled', and when all enemies will have been abolished and all the

redeemed and unfallen brought into perfect line (subjection carries with it the idea of

perfect order and harmony) with the great Archtype of all, then `the end' is reached and

God will be all in all.

While much more should be written if an exposition of I Cor. 15: were our subject,

sufficient has been placed before the reader, we trust, to justify the claim of the Apostle

that he had received a fuller revelation of `the mystery of Christ' than had been given to

the sons of men in earlier days. We now turn to the second chapter of the epistle to the

Hebrews, where Psa. 8: once more has a prominent place, and first of all we will set

out the structure:

A1 | 5-8-. Not Angels. | a | A little lower than angels.

b | Crowned with glory and honour.

B1 | -8. But now we see not.

B1 | 9-. But we see Jesus.

A1 | -9-. Jesus. | a | A little lower than angels.

b | Crowned with glory and honour.

C | -9, 10. The Captain Archegon. |

c | It became Him.

d | Perfect . . . sufferings.

A2 |

11-13. All of one, sanctified, brethren.

B2

| 14. Flesh and blood, took part, destroy, death.

| 15, 16. Seed of Abraham, took not angels, deliver . . . death.

A2 |

17-. Made like to brethren.

C | -17, 18. High Priest Archierus. |

c | It behoved Him.

d | Suffer . . . tempted.

"The world to come" here is oikoumene `the habitable world" found already in

Heb. 1: 6, and used of the Roman Empire (Luke 2: 1; Acts 24: 5), and in the LXX of

the Babylonian Empire (Isa. 14: 17), and in secular writings of Alexander's Empire

(Ælitan V.H. 3: 29).

Oikoumene occurs 3 times in the book of Revelation, namely chapters 3: 10; 12: 9

and 16: 14. It is evident from these passages that the Apostle is here exhibiting another

advance in the knowledge of the mystery of Christ, showing that `all things under His

feet' envisage the glorious fulfillment of O.T. 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

Heb. 2: 8 we find a parallel mode of interpretation to that already seen in I Cor. 15: 27