Though with a variation from our version of the Old Testament equivalent to a couple of supplied words; and that in the other passage, the text in mention is merely alluded to. His quotation, his allusion, and his comments, the whole comprising the two passages, from two separate Epistles, are as follows:

"Thou hast put all things in subjection under his feet.' For in that He put all in subjection under him, He left nothing that is not put under him. But now we see not yet all things put under him. But we see Jesus who was made a little lower than the angels, for the suffering of death crowned with glory and honor, that he by the grace of God should taste death for every man." Heb. ii. 8, 9.

"For He hath put all things under his feet.' But when he saith all things are put under him, it is manifest that He is excepted who did put all things under him. And when all things shall be subdued to him, then shall the Son also himself be subject to Him who put all things under him, that God may be all in all." 1 Cor. xv. 27, 28.

The remarks of the apostle in these two passages indubitably establish the following philological and doctrinal particulars:

1. The word "all," as here used, imports every one, or the whole of what it is applied to; since the apostle illustrates its extent of meaning by saying that nothing was left out, God excepted.

2. The phrase "all things" does not refer to inanimate objects, but is used, after the idiom of the Greek, instead of the phrase all persons; since the apostle applies it to those for whom Jesus died, and who shall be "subdued to Him"; and even uses, as equivalent thereto, an expression rendered every man."

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3. Although, grammatically speaking, the verb "hast put" is in the past tense, the time intended is clearly future; for Paul manifestly treats it as a prediction, and even says, "We see not yet all

things put under him." Note. Using the past tense in declaring future events,- for the most part, however, in poetry, is a a well-known Hebrew idiom. See the 53d chapter of Isaiah.

4. To put all things, which is to say, all human beings, under Christ's "feet," or "under him," means to subdue them to him; since, in Paul's comments on the phrase, he says, "And when all things shall be subdued to him," which expression is evidently intended to be equivalent to saying, "And when all things shall be put under him."

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5. To be subdued" to Christ, is to become subject to him; for in Paul's quotation of the text from the Psalms, the words " in subjection" appear, as if for the purpose of indicating what is meant by the figure of putting under one's feet. And besides, he tells us that "the Son also himself shall be subject," which, of course, is saying that the others shall.

From the foregoing specifications, it seems entirely clear, that the doctrine of Paul in regard to human destiny, is, that God will render all human beings subject to Christ. And if all become subject to Christ, how can any be endlessly miserable?

I know it may be asserted that some will submit unwillingly, being compelled to yield as is a nation subdued by a foreign Power. But I know also, that Jesus, when arraigned before Pilate, totally disclaimed that manner of dominion. Said He,

"My kingdom is not of this world; if my kingdom were of this world, then would my servants fight that I should not be delivered to the Jews: but now is my kingdom not from hence." John xviii. 36.

In the above, we are instructed by the King himself, who of course understood the genius of

his own government, that His kingdom differs from those of this world in that its, specific objects are not directly attainable by the use of physical force. The great subduing power, then, through which, in process of time, all mankind are to be subjected to the Son of God, must be not physical, but moral power, which, of course, must be brought to bear upon man's moral nature. All, then, who shall become subject to Christ, will most assuredly yield a willing, a hearty, a loyal, a joyful submission to His government.

In accordance with the above, after teaching that all shall become subject to Christ, and that then Christ will be subject to God, the apostle, by way, as it would seem, of announcing the grand object and design of those two events, makes use of the following most remarkable language:

"THAT GOD MAY BE ALL IN ALL.”

This, certainly seems to be equivalent to declaring that there shall be a perfect spiritual unity among all mankind, between them and Christ, between all and God.

The beloved disciple lovingly says,

"If we love one an other, God dwelleth in us, and His love is perfected in us....... God is love; and he who dwelleth in love, dwelleth in God, and God in him." 1 John iv. 12, 16.

When God comes to be all in all, He must, by His own inherent love, reign supreme in every heart; and then, most surely, all will love one an other; and love, as saith the Scripture, is the fulfilling of the law; and when all shall fulfil the law, there certainly can be no sin; and when there shall be no sin, there must consequently be no misery.

CHAPTER XX.

THE LAST-DAY RESURRECTION.

IN the Gospel of John are seven texts that contain the expression "the last day;" and a resurrection or raising up is mentioned in five of them. An examination of these seven texts will form the subject of this chapter.

The Greek preposition en is connected with the phrase in mention, and is rendered twice "in," and five times "at;" as "in the last day," "at the last day."

One of the texts above alluded to refers professedly to "the last day, that great day;" yet the day mentioned is merely the concluding one "of the feast" of tabernacles!1

Two of the texts alluded to are often cited to prove that the resurrection of mankind is exclusively future, and that it is to happen simultaneously:

"This is the Father's will who hath sent me, that of all that he hath given me I should lose nothing, but should raise it up again at the last day." John vi. 39.

"Jesus said to her, Thy brother shall rise again. Martha said to him, I know that he shall rise again in the resurrection at the last day." John xi. 23, 24.

Now let it be assumed that by "the last day" is

1 John vii. 37.

here meant the final termination of human mortality, and the language of these texts will seem perfectly in accordance with the idea that the resurrection of all mankind is future and simultaneous. But let it be understood that by "the last day" is meant the close of the Jewish age, dispensation, or state, and these two texts, with several others, will put on an altogether different aspect. And, strange as such an interpretation may seem, the writer hereof is decidedly of the opinion that the true reference of at least the former of the two is actually to the close of that age; and, of course, that the rising is not to immortality. Various considerations go to establish this conclusion - some of which follow:

I. In three of the texts wherein raising up at the last day is mentioned, our Lord promised to raise up at that time those who should receive and obey His teachings, yet gave not the least intimation that He would raise any others. But the resurrection to immortality is certainly not for such persons alone. The Saviour has elsewhere expressly taught that all the so-called dead live to God by virtue of a resurrection. And Paul declares his confident hope "that there shall be a resurrection of the dead, both of the just and unjust.” 1

"This is the will of HIM who sent me, that every one who seeth the Son, and believeth on him, may have everlasting life; and I will raise him up at the last day." John vi. 40.

"No one can come to me, unless the Father who had sent me draw him; and I will raise him up at the last day." Verse 44.

"Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day." Verse 54.

From the language of these three texts, -as 1 Luke xx. 37, 38; Acts xxiv. 15.