| || |The Berean Expositor Volume 43 - Page 15 of 243 Index | Zoom | |
"the world to come' whereof the Apostle speaks is the oikoumene, used of the Roman
empire (Luke 2: 1; Acts 24: 5), of Babylonian empire (Isa. 14: 17), and of
Alexander's empire (Aelitan V.H. 3:29). Here, the usage of this particular word, links
together the Gentile dominion given to Nebuchadnezzar and passed on in turn to
Medo-Persia, to Alexander, to Rome and to all succeeding Gentile powers that `tread
down Jerusalem until finally,
"The kingdoms of this world are become the kingdoms of our Lord, and of His Christ"
(Rev. 11: 15).
Psa. 8: however recognizes that the glory of the Lord is associated with `the
heavens' as well as with the earth. The Psalmist does not people heaven with the
redeemed; he sees no other occupants than the sun, the moon and the stars.
Nevertheless, those who know the teaching of the N.T. know that there is a higher sphere,
higher than all spheres of glory and blessing, now opened to faith by grace, and
accordingly, it is fitting that this expression `all things under His feet' should be found
once more in the epistle to the Mystery--Ephesians.
In Eph. 1: 21-23 where the words occur, we read that Christ has been given to be
Head over all things to the Church which is His Body, but not that the Church is under
His feet. Principalities, powers, might and dominion are under His feet, and in that
position, Christ with all such powers beneath His feet is "Head OVER ALL THINGS to
the church" for this church is potentially `seated together' in those high heavens where
He now sits, henceforth expecting His foes to be made His footstool. This passage in
Ephesians, quite apart from any problems raised, is most certainly the heavenly aspect of
the Saviour's dominion over "all things", and indicates `things in heaven and things on
earth' are being prepared for the final application of redeeming and restoring grace.
We have already realized the great need to distinguish loving submission as
exemplified by the Saviour Himself both at the beginning of His Mediatorial
condescension, when we read that He was `subject' to His parents (Luke 2: 51) and as its
consummation when the Son Himself shall be `subject' (I Cor. 15: 28), from that
subjection of enemies who are to be made His footstool (Heb. 1: 10, 12, 13), and who are
especially visualized in the term `under his feet', but it is important enough to justify a
Satan is to be bruised under the saints' feet shortly (Rom. 16: 20). All enemies are
put `under His feet' (I Cor. 15: 25), consequently, we must distinguish those who are
made subject under Him (as He was Luke 2: 51 and will be I Cor. 15: 28), from those
who are `put under His feet' as all enemies must be, before the consummation is reached.
There can be no clearer indication of the intention of the words `under His feet' than
can be found in the subjugation of the Kings of Canaan as recorded in Josh. 10::
"Come near, put your feet upon the necks of these kings" (Josh. 10: 24),
and we are not left to our own surmisings as to the intention of this symbolic act:
"Thus shall the Lord do to all your enemies against whom ye fight" (Josh. 10: 25).