Thou hast put all things under his feet, etc.
Cruelty to animals
If the lower creation were not too insignificant or worthless to contribute to the glory of Jesus, they cannot be deemed too insignificant for Him to care for, and for us to protect and honour. We know it is said of His saints that “he that toucheth them, toucheth the apple of His eye.” In other words, He feels what is done to His people as sensitively as if it had been done to Himself. And, of course, while there is a sense in which, using human language, He must be jealous of them, as He is in regard to no other (they being emphatically the fruit of the travail of His soul), yet if all creatures have been intrusted to His sovereignty, and are the subjects of His sway, He must regard any wanton injustice or cruelty inflicted on the meanest and the lowliest as an unwarranted aggression on what the old divines call His “rectorial rights.” It may seem to some an unnecessary straining of the subject: that it would be better to rest and vindicate it on principles of ordinary benevolence. It is well, indeed, that we can take up the lower ground too, and, for those who would scorn the appeal to gospel motive, address ourselves to the claims and sympathies of our common humanity. But I do confess it seems to me that this theme secures a far more commanding demonstration when we see the lower animals, whose oppression we are called to denounce, placed under the especial care and authority of the Redeemer; that as the living creatures were brought one by one to the first Adam to be named and placed under his protection, so the second Adam, the Lord from heaven, who is to restore in every respect what the other forfeited, has had among the “all things put under His feet,” “all sheep and oxen, yea, and the beasts of the field, and the fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the sea.” Though the members of the lowlier creation are represented in the text as subjected to the rule of Christ, they have been subordinated by Him to the care of man. To man, as high priest of creation, they have been made over at once for his use, and to secure his protection and kindness. In thus consigning them to his custody, this great Lord of nature has given significant intimation of the treatment He Himself designs them to receive at the hands of their deputed governor. He has manifested on every side a desire for the happiness of His creatures. Pain is in no instance the law or condition of their being. The sport of the insect, the carol of the lark, the gambols of the quadruped, the gush of summer song in the groves and woods, all read the design and intention of a bountiful, beneficent, and benevolent Ruler. And if man, therefore, abuse his delegated authority, and instead of the merciful guardian and friend of the helpless, become the rigorous tyrant and torturer, does he not thereby set himself up in guilty defiance of the purposes of the Almighty, and do what he can to abridge the happiness he was commissioned to provide and promote? We shall proceed to enforce, from a few brief considerations, the duty of abstaining from the infliction of pain on the inferior creation, and their paramount claims on man’s sympathy, protection, and kindness. Let us advert, at the outset, to a lurking and widely accepted fallacy with regard to the lower animals having a comparative insensibility to pain. That they are capable of a certain amount of suffering none dare dispute, but we question if there be not at the root of much of that reckless torture of which they are the subjects, an impression that their wild and untamed habits of life and their iron frames make them proof against the physical anguish of which the human being is susceptible. I would ask what in anatomy, what in physiology is there to bear out such an hypothesis? How can I more befittingly stun up this subject than by a closing reference and reply? Some have ventured to assert that the lower animals, being infinitely beneath us in the scale of being, are unfit subjects and objects for any such special and exceptional tenderness as that for which we plead. I ask, Where should we have been at this moment if this were a recognised and universally-acted-upon law in the government of God--that a being, because superior in the scale of existence, should refuse to bestow regard or interest on those who are some degrees beneath him? Is not the whole scheme of redemption one marvellous display of the condescension and kindness of one Being to those immeasurably below Him? Man’s condescension to the lower animals! What is this in comparison with God’s regardfulness of man? The former is but the attention and kindness of one creature to another, both springing from earth, both hastening to dissolution. But the kindness of God to the human offspring is that of the Infinite to the finite, Almightiness to nothingness, Deity to dust! Oh, if God, the great God Almighty, thus visits the guilty with tenderness, shall we visit the innocent and unoffending with cruelty and oppression? when He has thrown the shield of His merciful, but unmerited, protection over us, shall we thus requite His kindness by acting toward the humbler creatures of His hands with contempt and disdainful neglect? No! as we behold His kingdom stretching downwards from the pinnacles of glory to every living thing in the habitable parts of the earth, where from the beginning His delights have been, let us recognise the beauty and profound meaning of that magnificent vision which burst on the prophet by the river Chebar--significant exposition of the Mediator’s sovereignty: the four fold resemblances or images of creature forms, of which only one was human, and the other three of the lower animals--the lion, the ox, and the eagle; while over all, in the sapphire firmament, we read, was “the likeness as the appearance of a man.” It was the very truth and language of our text embodied and symbolised: the all-glorious and glorified Mediator presiding over the Kingdom of Providence, and demonstrating in the most extensive sense “His Kingdom ruleth over all”! Seeing, then, that all creatures thus wait upon Him, that He gives them their meat in due season, let the topic of our meditation (pleading, and pleading all the more earnestly for those who cannot plead for themselves) receive the loftiest enforcement by joining in with the loyal ascription of the Psalmist--“Thou hast put all things under his feet.” (J. R. Macduff, D. D.)
The supreme rule of Christ
This Psalm is stamped with a worldwide breadth; it is of no nation, it is of all time; it shines with a light transcending that of mere human genius. We are brought face to face with these three--nature, man, and God. Here is no picture drawn from nature. This description--“Thou hast put all things under his feet”--does not, as a matter of fact, describe man’s present position on the globe. All things are not put under him. He does not reign over nature, he wrestles with nature. The Psalmist is not using here the language of prophetic inspiration. He is looking back to the primitive glory, the primeval character of man as it is written upon the very first page of this book. The Bible grasps so firmly the unseen future, just because it plants its foot so strongly upon the past. Human nature did not crawl up from sentient slime; man was born with the likeness of his Father shining out from his very countenance, able to converse with God, and to render intelligent and loving obedience to God. Turn to the New Testament Scriptures. A new light, a new glory, suddenly breaks forth from them. “We see Jesus. .. crowned with glory and honour.” In Scripture there is but one Divine right, and that is God’s own right. “His Kingdom ruleth over all.” This authority is the inherent, eternal right of God in the very nature of things. Is it impossible to transfer it? Is it conceivable that the Almighty God should give His glory to another? Jesus said, “All authority is given to Me in heaven and in earth.” In the days of His humiliation, our Saviour constantly exercised four kinds of authority--the authority to forgive sin; the authority to declare truth; the authority to rule nature; and the authority, over human hearts and consciences--the claim of universal and absolute obedience and faith. These four are in close and inseparable moral unity. (E. R. Conder, D. D.).