By the three classes into which the Apostle divides creation, 'things in
heaven, and things on earth, and things under the earth,' he simply
intends to declare, that Jesus is the object of all worship, and the
words are not to be pressed as containing dogmatic assertions as to the
different classes mentioned. But guided by other words of Scripture, we
may permissibly think that the 'things in heaven' tell us that the
angels who do not need His mediation learn more of God by His work and
bow before His throne. We cannot be wrong in believing that the glory of
His work stretches far beyond the limits of humanity, and that His
kingdom numbers other subjects than those who draw human breath. Other
lips than ours say with a great voice, 'Worthy is the Lamb that hath
been slain to receive power and riches and wisdom and might and honour
and glory and blessing.'
The things on earth are of course men, and the words encourage us to dim
hopes about which we cannot dogmatise of a time when all the wayward
self-seeking and self-tormenting children of men shall have learned to
know and love their best friend, and 'there shall be one flock and one
shepherd.'
'Things under the earth' seems to point to the old thought of 'Sheol' or
'Hades' or a separate state of the dead. The words certainly suggest
that those who have gone from us are not unconscious nor cut off from
the true life, but are capable of adoration and confession. We cannot
but remember the old belief that Jesus in His death 'descended into
Hell,' and some of us will not forget Fra Angelico's picture of the open
doorway with a demon crushed beneath the fallen portal, and the crowd of
eager faces and outstretched hands swarming up the dark passage, to
welcome the entering Christ. Whatever we may think of that ancient
representation, we may at least be sure that, wherever they are, the
dead in Christ praise and reverence and love.