The Lord Who was raised "far above all", to Whom was given the name which is

above every name, occupies that position of exceeding greatness now, for it is written,

"not only in this age, but also in the coming one". Indeed, this quotation takes it for

granted that now the Lord is the exalted One, and goes on to state that this will be His

position in the future as well; verse 22 continues with the words, "and hath put all things

under His feet". When we turn to the epistle to the Hebrews we find these words in an

entirely different setting; while it is in the purview of the epistle of the Mystery to see "all

things under His feet" as a present fact, this is denied to those whose dispensational

position is according to the teaching of the epistle to the Hebrews. The testimony is very

distinct. In the one case the believer sees now, in this age, as well as in the coming one,

"all things put under His feet", whereas in the other the believer has to confess, "But now

we see NOT ALL THINGS in subjection under His feet". True, they see Jesus crowned

with glory and honour as a direct result of "the suffering of death", but it is emphatically

declared that NOW WE SEE NOT all things beneath His feet. Heb. 2: and Eph. 1:

therefore must have very different points of view if such opposite statements be true.

There is a progression also to be observed in the extent and character of the "all

things" that are placed beneath the feet of the Lord. Heb. 2: quotes from Psalm 8:

where the "all things" are given as "dominion over the works of Thy hands. . . . all

sheep and oxen, yea, and the beast of the field; the fowl of the air, and the fish of the sea,

and whatsoever passeth through the paths of the sea".  Such is the dominion

contemplated in the Psalm. The line of teaching of the epistle to the Hebrews leads to

something above this. In Heb. 2: it is the "habitable world" which is in view.

The first epistle to the Corinthians likewise quotes from this eighth Psalm. The

teaching of chapter 15: where the quotation occurs has the resurrection of Christ Himself,

of His people, and of all Adam's seed in view; it carries the reader on to the "end" when

the last enemy is to be destroyed, and definitely teaches that "when all things shall be

subdued unto Him, then shall the Son also Himself be subject unto Him, that God may be

all in all" (I Cor. 15: 22-28); all enemies, rule, authority and power (same words as

Eph. 1: 21, principality, power, might) are now included, which is an advance upon the

"habitable world" of Hebrews 2:

The future subjection of the principalities and powers revealed in I Cor. 15: is

brought into the present by Peter in his first epistle, "Who is gone into heaven, and is

on the right hand of God; angels and authorities and powers being made subject unto

Him" (3: 22).

It is left to the epistles of the Mystery, however, to reveal that the present headship of

Christ unites an elect company called "the Church which is His Body" with the

principalities and powers that yield ready subjection to the ascended Lord.  This

revelation is definitely the theme of the Mystery, and cannot be found outside of it. This

is the "mystery of His will" made known in Eph. 1: 9, 10. It is no mystery that God