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There is a strangeness in the manner of the apostle's reference. Why did he not say,
"DAVID, in the eighth Psalm", or "as it is written in the eighth Psalm", or "as it is
written in the book of the Psalms", or even "as the Scripture testifieth"? If we turn back
to chapter 1: we shall find similar vagueness: verse 5 simply says, "for unto which of the
angels", etc.; verse 6 and 7 simply have "He saith". Right through these verses, which
are composed mainly of quotations, there is not a single reference to chapter, verse, or
book. In chapter 2: 12 the only word used is "saying", in verse 13 "and again". At last
in chapter 3: 7 we have a reference to Scripture, and the speaker is mentioned by name.
Quoting from Psa. 95: the writer says, "wherefore AS THE HOLY GHOST saith".
When this same Psalm is quoted again (in 4: 7), then the apostle says, "saying by
David". The reason is that by then his special object had been attained. "GOD hath
spoken" (1: 1), "the LORD hath spoken" (2: 3); all other names, such as David and
Moses, or Psalms and Law, are but the "sundry times and divers manners". The
important thing is that these quotations are from the Word of God.
In the second place, of course, the apostle was writing to those who were very familiar
with the Scriptures, and who would not need continual reference to chapter and verse for
their guidance. Had he been writing to Gentiles only recently brought to the knowledge
of the Word, he would doubtless have followed the mode of reference found in Romans.
"Thou madest Him a little lower than the angels: thou crownedst Him with glory and
honour and didst set Him over the works of Thy hands, Thou hast put all things in
subjection under His feet" (2: 7, 8).
The apostle does not refer to every particular in his quotation, but centers his
exposition upon three features. His first item is the subjection of all things under the feet
of the Son of man.
(a) As to its universality.
(b) As to its fulfillment.
(a) Its universality:--
"For in that He put all things in subjection under Him, He left nothing that is not put
under Him" (2: 8).
How similar this mode of reasoning is to that in I Cor. 15: 27!:--
"But when He saith, all things are put under Him, it is manifest that He is excepted
which did put all things under Him."
Its universality in the one case is proved by the word "all" which leaves "nothing" that
is not put under Him; its universality in the other case is proved by one obvious
exception--God Himself. All, whether principality, or power, heavenly, earthly or
subterranean, all must be subjected unto Him.
In I Cor. 15: the "all" includes enemies, which are to be "destroyed". This fact will
prevent us from reasoning that since all are to be subject beneath his feet, all must