and this of itself is a strong witness to the Pauline authorship of the epistle to the

Hebrews. In I Cor. 15: `all' includes enemies which are to be `destroyed'. In Heb. 2:,

it is the Devil, the holder of the power of death that is destroyed. From the dispensational

point of view, the hope and calling of Hebrews necessitated the statement `we see not yet

all things under His feet' but from the dispensational view point of Ephesians this

limitation is excluded. At the very same time that the Apostle could say `we see not yet'

he could say:

Universal headship has not yet been taken by the Saviour, but He IS NOW Head over

`all things' TO THE CHURCH. The very parenthetical nature of the dispensation of the

Mystery, makes it possible to see all things under His feet here and now, yet to say in

Heb. 2: `we see not yet all things under His feet'.  I Cor. 15: and Heb. 2: refer to

Adam, either in type or by name. Ephesians does not quote Psa. 8: so fully, and Adam

is not named. The earlier epistles (I Cor. and Heb.) do not go back further than Adam,

who was created in the image of God, whereas Ephesians goes back before the overthrow

of the world to Him in Whose `Image' Adam himself was created. The claim of Paul to

have received a fuller and richer revelation of the Mystery of Christ is most clearly

made good by the way in which he was inspired to expand the dominion enumerated in

Psa. 8: as `all sheep and oxen' to include all principality and power, throne and

dominion. To the unbiased reader Paul will have substantiated his claim, but even

inspired truth can be rendered void by tradition, bias and prejudice.

Much controversy and confusion has arisen out of the failure to discern between

"The Mystery", and the "Mystery of Christ" in Eph. 3: 4-8.  We extract this member

from the structure in order that this distinction shall be recognized.