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death". The enmity envisaged is spiritual, even as the rule, authority and power.
Moreover, where verses 24, 25 use the words `put down' or `put under His feet', verse 26
says plainly `destroyed', even as the corresponding passage in verse 54 declares that
death shall be swallowed up in victory at the resurrection.
Having taken us so far, the Apostle returns to the subject, and this time makes a
quotation from Psa. 8:, "For He hath put all things under His feet". The placing of an
enemy under the feet is an O.T. figure of conquest, and never means deliverance,
liberation or blessing. Throughout I Cor. 15: 24-27, and in every passage where
Psa. 8: 6 is quoted the redeemed are excepted. The first occurrence of this figure is in
Josh. 10: The kings of the Amorites and others, banded themselves together against
Gibeon, and upon the triumphant expedition of Joshua against them, these kings hid
themselves in a cave at Makkedah. They were brought out from their hiding place, and
Joshua called to the captains of the men of war "Come near, put your feet upon the necks
of these kings . . . . . and afterward Joshua smote them, and slew them, and hanged them
on five trees" (Josh. 10: 22-27). Makkedah was treated as was Jericho (10: 28), and it is
utterly impossible to read into Josh. x ., the remotest hint that these enemies had the
slightest hope of deliverance. This is the figure employed in I Cor. 15: 24-28 when all
enemies are put under His feet of Christ the true Joshua.
When Paul assured the Roman believers that "The God of peace shall bruise Satan
under your feet shortly", they knew that the age-long enmity between the two seeds was
at length to terminate in the utter defeat of Satan, and the complete victory of the
Redeemer and His people. When the eighth Psalm is quoted in Eph. 1:, the all things
that are under His feet, are principality and power, might and dominion, but not the
church. Here once again we could echo I Cor. 15: and say "It is manifest that one
company is excepted, namely the Church which is His Body, the fullness of Him that
filleth all in all". One of the services rendered by Colossians, an epistle which goes over
much the same ground as that of Ephesians, is that it presents a truth stated in Ephesians
from another angle. So in Col. 3: we read of a company:
"Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian,
Scythian, bond nor free: but Christ is all, and in all" (Col. 3: 11).
This is presenting the truth of Eph. 1: 22, 23 from another view-point. It will be seen
moreover, that Col. 3: 11 teaches that the church of the Mystery foreshadows and
anticipates the day when God shall be all in all, Christ occupying that position here and
now, even as the final subjugation of all rule, authority and power is anticipated in
Eph. 1: 21-23. When that great day comes, we read that, when all things are subdued
unto Him, then shall the Son Himself be subject unto Him that put all things under Him,
and this calls for careful consideration, lest by hasty conclusions and inconsiderate
speech we dishonour the Lord. Of itself the Greek word translated `subdue' and `subject'
is colourless; it does not of itself mean anything derogatory. Hupotasso, the verb in
question is composed of hupo "under" and tasso "set" which gives us tagma "order"
(I Cor. 15: 23). All in Christ are to be made alive, but even so, there will be differences
of position for these, even as one star differs from another star, even though both are
"in glory". This is indicated by the words "But every one in his own order". The Saviour