This is my first post ever on any site. I know that I may take some hits for my position but I am very curious about something. As I was preparing a message on Hebrews 2:5, I was intrigued by the phrase "world to come" and in my studies determined that the word "world" oikoumene means "inhabited earth." To make a long story short, this verse, when understood in context, makes a strong argument that there will be a literal and earthly kingdom, and this "world to come" will be subject not to angles, but to man, restored by God and under the Man Christ Jesus.
After my studies, I consulted some of my commentaries, including MacArthur and Hughes, but wanted to get a Amillennial view, so I opened my Pink commentary on the passage and was floored by what I read. I read the quote below to several of my friends, not telling them who wrote it and asking them if it sounded pre-mill or a-mill and thus far all have said pre-mill.
I sincerely would ask anyone familar with Pink to help me understand what he has written in any way other than a plain, normal, literal reading, that there will be in the future be a literal earthly kingdom in which the Messiah will reign, Israel will be restored to the land and receive its kingdom promises and we will be in the presence of the Prince of Peace on earth.
Here is the quote from A.W. Pink [underlining is mine]:
We believe the first key to the right understanding of this expression is to be found in the particular term used here by the Holy Spirit, translated "world." It is neither "kosmos," the common one for "world," as in John 3:16, etc.; nor "aion," meaning "age," in Matthew 13:35, Hebrews 9:26, etc. Instead, it is "oikoumene," which, etymologically, signifies "habitable place"; but this helps us nothing. The word is found fifteen times in the New Testament. In thirteen of them it appears to be used as a synonym for "earth." But in the remaining passage, namely, Hebrews 1:6, light is cast upon our present verse. As we sought to show in our exposition of that verse, the words "when again He brings in the Firstborn into the world" (oikoumene) refer to the second advent of Christ to this earth, and point to His millennial kingdom. This, we are satisfied, is also the reference in Hebrews 2:5.
The "world to come" was a subject of absorbing interest and a topic of frequent conversation among all godly Jews. Unlike us, the object of hope set before them was not Heaven, but a glorious kingdom on earth, ruled over in righteousness by their Messiah. This would be the time when Jerusalem should be no more "trodden doom by the Gentiles," but become "a praise in all the earth"; when heathen idolatry should give place to "the knowledge of the glory of the Lord," filling the earth as the waters do the sea. In other words, it would be the time when the kingdom-predictions of their prophets should be fulfilled. Nor had there been anything in the teachings of Christ to show these expectations were unwarranted. Instead, He had said, "Ye which have followed Me, in the regeneration (Millennium) when the Son of Man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. And every one that hath forsaken houses, or brethren for My name´s sake, shall receive an hundred-fold," etc. (Matthew 19:28-30). Those who had believed in Him as the Savior from sin, eagerly awaited the establishing of His kingdom on earth: see Acts 1:6.
The "world to come" is the renovated earth under the reign of the Messiah. In the spiritual arithmetic of Scripture the number of the earth is four, a number plainly stamped upon it: note the four seasons of the year, the four points to its compass. How striking is it to note, then, that the Word speaks of exactly four earths, namely, the pre-Adamic, the present, the Millennial (delivered from the curse), the new earth. The "world to come" is the time when Israel shall dwell in their own land in peace and blessing, when wars shall be made to cease, when oppression and injustice shall end, when all the outward creation shall manifest the presence of the Prince of peace.
End of A.W. Pink quote.
Does this not sound like Premillennialism? I await your thoughts. By the way, I know well Pink's anamosity toward premillennialism and dispensationalism. The title of the post is merely to attract attention.
Ed
After my studies, I consulted some of my commentaries, including MacArthur and Hughes, but wanted to get a Amillennial view, so I opened my Pink commentary on the passage and was floored by what I read. I read the quote below to several of my friends, not telling them who wrote it and asking them if it sounded pre-mill or a-mill and thus far all have said pre-mill.
I sincerely would ask anyone familar with Pink to help me understand what he has written in any way other than a plain, normal, literal reading, that there will be in the future be a literal earthly kingdom in which the Messiah will reign, Israel will be restored to the land and receive its kingdom promises and we will be in the presence of the Prince of Peace on earth.
Here is the quote from A.W. Pink [underlining is mine]:
We believe the first key to the right understanding of this expression is to be found in the particular term used here by the Holy Spirit, translated "world." It is neither "kosmos," the common one for "world," as in John 3:16, etc.; nor "aion," meaning "age," in Matthew 13:35, Hebrews 9:26, etc. Instead, it is "oikoumene," which, etymologically, signifies "habitable place"; but this helps us nothing. The word is found fifteen times in the New Testament. In thirteen of them it appears to be used as a synonym for "earth." But in the remaining passage, namely, Hebrews 1:6, light is cast upon our present verse. As we sought to show in our exposition of that verse, the words "when again He brings in the Firstborn into the world" (oikoumene) refer to the second advent of Christ to this earth, and point to His millennial kingdom. This, we are satisfied, is also the reference in Hebrews 2:5.
The "world to come" was a subject of absorbing interest and a topic of frequent conversation among all godly Jews. Unlike us, the object of hope set before them was not Heaven, but a glorious kingdom on earth, ruled over in righteousness by their Messiah. This would be the time when Jerusalem should be no more "trodden doom by the Gentiles," but become "a praise in all the earth"; when heathen idolatry should give place to "the knowledge of the glory of the Lord," filling the earth as the waters do the sea. In other words, it would be the time when the kingdom-predictions of their prophets should be fulfilled. Nor had there been anything in the teachings of Christ to show these expectations were unwarranted. Instead, He had said, "Ye which have followed Me, in the regeneration (Millennium) when the Son of Man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. And every one that hath forsaken houses, or brethren for My name´s sake, shall receive an hundred-fold," etc. (Matthew 19:28-30). Those who had believed in Him as the Savior from sin, eagerly awaited the establishing of His kingdom on earth: see Acts 1:6.
The "world to come" is the renovated earth under the reign of the Messiah. In the spiritual arithmetic of Scripture the number of the earth is four, a number plainly stamped upon it: note the four seasons of the year, the four points to its compass. How striking is it to note, then, that the Word speaks of exactly four earths, namely, the pre-Adamic, the present, the Millennial (delivered from the curse), the new earth. The "world to come" is the time when Israel shall dwell in their own land in peace and blessing, when wars shall be made to cease, when oppression and injustice shall end, when all the outward creation shall manifest the presence of the Prince of peace.
End of A.W. Pink quote.
Does this not sound like Premillennialism? I await your thoughts. By the way, I know well Pink's anamosity toward premillennialism and dispensationalism. The title of the post is merely to attract attention.
Ed