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We have already drawn the reader's attention to the fact that the miracles of the early
church were called `the powers of the coming age', and it will be seen that the statement
quoted above, following immediately upon the reference to the signs and wonders,
emphasizes this the more.
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 (Ælitan, 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 Dan. 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 Judea 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 Rev. 20: 4, "they lived and reigned with Christ a
thousand years". The wonderful change indicated in Isa. 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).
Isa. 65:, which repeats part of Isa. 11:, links the creation of the new heavens and the
new earth with a newly-created Jerusalem. Isa. 60: 1-3 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."