"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,

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

repetition now.

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::

and we are not left to our own surmisings as to the intention of this symbolic act: