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27.He hath put all things under his feet Some think that this quotation is taken from Psa_8:6 and I have no objection to this, though there would be nothing out of place in reckoning this statement to be an inference that is drawn by Paul from the nature of Christ’ kingdom. Let us follow, however, the more generally received opinion. Paul shows from that Psalm, that God the Father has conferred upon Christ the power of all things, because it is said, Thou hast put all things under his feet The words are in themselves plain, were it not that there are two difficulties that present themselves — first, that the Prophet speaks here not of Christ alone, but of the whole human race; and secondly, that by all things he means only those things that have to do with the convenience of the life of the body, as we find in Gen_2:19. The solution of the former difficulty is easy; for as Christ is the first-born of every creature, (Col_1:15,) and the heir of all things, (Heb_1:2,) God, the Father, has not conferred upon the human race the use of all creatures in such a way as to hinder that in the mean time the chief power, and, so to speak, the rightful dominion, remain in Christ’ hands. Farther, we know, that Adam lost the right that had been conferred upon him, so that we can no longer call anything our own. For the earth was cursed, (Gen_3:17,) and everything that it contains; and it is through Christ alone that we recover what has been taken from us. (57) It is with propriety, therefore, that this commendation belongs to Christ personally — that the Father has put all things under his feet, inasmuch as we rightfully possess nothing except in him. For how shall we become heirs of God, if we are not his sons, and by whom are we made his sons but by Christ.
The solution of the second difficulty is as follows — that the Prophet, it is true, especially mentions fowls of heaven, fishes of the sea, and beasts of the field, because this kind of dominion is visible, and is more apparent to the eye; but at the same time the general statement reaches much farther — to the heavens and the earth, and everything that they contain. Now the subjection must have a corrrespondence with the character of him who rules — that is, it has a suitableness to his condition, so as to correspond with it. Now Christ does not need animals for food, or other creatures for any necessity. He rules, therefore, that all things may be subservient to his glory, inasmuch as he adopts us as participants in his dominion. The fruit of this openly appears in visible creatures; but believers feel in their consciences an inward fruit, which, as I have said, extends farther.
All things put under him, except him who put all things under him. He insists upon two things — first, that all things must be brought under subjection to Christ before he restores to the Father the dominion of the world, and secondly, that the Father has given all things into the hands of his Son in such a way as to retain the principal right in his own hands. From the former of these it follows, that the hour of the last judgment is not yet come — from the second, that Christ is now the medium between us and the Father in such a way as to bring us at length to him. Hence he immediately infers as follows: After he shall have subjected all things to him, then shall the Son subject himself to the Father. “ us wait patiently until Christ shall vanquish all his enemies, and shall bring us, along with himself, under the dominion of God, that the kingdom of God may in every respect be accomplished in us. ”
This statement, however, is at first view at variance with what we read in various passages of Scripture respecting the eternity of Christ’ kingdom. For how will these things correspond — Of his kingdom there will be no end, (Dan_7:14; Luk_1:33; 2Pe_1:11,) and He himself shall be subjected? The solution of this question will open up Paul’ meaning more clearly. In the first place, it must be observed, that all power was delivered over to Christ, inasmuch as he was manifested in the flesh. It is true that such distinguished majesty would not correspond with a mere man, but, notwithstanding, the Father has exalted him in the same nature in which he was abased, and has
given, him a name, before which every knee must bow, etc. (Phi_2:9.)
Farther, it must be observed, that he has been appointed Lord and highest King, so as to be as it were the Father’ Vicegerent in the government of the world — not that he is employed and the Father unemployed (for how could that be, inasmuch as he is the wisdom and counsel of the Father, is of one essence with him, and is therefore himself God?) But the reason why the Scripture testifies, that Christ now holds dominion over the heaven and the earth in the room of the Father is — that we may not think that there is any other governor, lord, protector, or judge of the dead and living, but may fix our contemplation on him alone. (58) We acknowledge, it is true, God as the ruler, but it is in the face of the man Christ. But Christ will then restore the kingdom which he has received, that we may cleave wholly to God. (59) Nor will he in this way resign the kingdom, but will transfer it in a manner from his humanity to his glorious divinity, because a way of approach will then be opened up, from which our infirmity now keeps us back. Thus then Christ will be subjected to the Father, because the vail being then removed, we shall openly behold God reigning in his majesty, (60) and Christ’ humanity will then no longer be interposed to keep us back from a closer view of God. (61)
(57) The reader will find the same difficulties solved by Calvin in his Commentary on the Psalms, vol. 1, pp. 106, 108. — Ed.
(58) “Mais que nous fichions les yeux de nostre entendement en luy seul;” — “ that we may fix the eyes of our understanding on him alone.”
(59) “ mediatorial kingdom of Christ will end when its design is accomplished; he will cease to exercise an authority which has no longer an object. When all the elect are converted by the truth, and, being collected into one body, are presented to the Father ‘ glorious Church, not having spot, or wrinkle, or any such thing;’ when idolatry, superstition, and heresy are overthrown, and all evil is expelled from the kingdom of God; when the plans and efforts of wicked spirits are defeated, and they are shut up in their prison, from which there is no escape; when death has yielded up his spoils, and laid his scepter at the feet of his Conqueror; when the grand assize has been held, his impartial sentence has pronounced the doom of the human race, and their everlasting abodes are allotted to the righteous and the ungodly, nothing will remain to be done by the power with which our Savior was invested at his ascension; and his work being finished, his commission will expire. On this subject we cannot speak with certainty, and are in great danger of error, because the event is future, and our information is imperfect. Here analogy fails, and the utmost caution is necessary in borrowing an illustration from human affairs; but without insinuating that the two cases are exactly similar, may we not say, that as a regent or vicegerent of a King to whom the royal authority has been intrusted for a time, resigns it at the close, and the sovereign himself resumes the reins of government; so our Redeemer, who now sways the scepter of the universe, will return his delegated power to him from whom he received it, and a new order of things will commence under which the dependence of men upon the Godhead will be immediate; and Father, Son, and Holy Ghost, one in essence, counsel, and operation, will reign for ever over the inhabitants of heaven. This is the probable meaning of the words, Then shall the Son himself be subject unto him that put all things under him.” — DickTheology, volume 3. — Ed.
(60) “ Nous contemplerons nostre Dieu face a face, regnant en sa maieste;” — “ shall behold our God face to face, reigning in his majesty.”
(61) “Pour nous empescher de veoir de pres la maieste de Dieu;” — “ keep us back from a near view of the majesty of God.”