Then the end comes, when he will deliver up the Kingdom to God, even the Father, when he will have abolished all rule and all authority and power.
Parallel Translations
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Then the end comes, when he will deliver up the Kingdom to God, even the Father, when he will have abolished all rule and all authority and power.
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Then cometh the ende when he hath delivered vp the kyngdome to God the father when he hath put doune all rule auctorite and power.
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Then shalbe the end, when he hath deliuered vp the kingdome to God, euen the Father, when he hath put downe all rule, and all authoritie and power.
Cross-references (17)
Passages linked to 1 Corinthians 15:24 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Daniel 7:27 The kingdom and the dominion, and the greatness of the kingdoms under the whole sky, will be given to the people of the saints of the Most High. His kingdom is an everlasting kingdom, and all dominions will serve and obey him.’
- Daniel 7:14 Dominion was given him, and glory, and a kingdom, that all the peoples, nations, and languages should serve him. His dominion is an everlasting dominion, which will not pass away, and his kingdom that which will not be destroyed.
- Matthew 28:18 Jesus came to them and spoke to them, saying, “All authority has been given to me in heaven and on earth.
- Isaiah 9:7 Of the increase of his government and of peace there shall be no end, on David’s throne, and on his kingdom, to establish it, and to uphold it with justice and with righteousness from that time on, even forever. The zeal of Yahweh of Armies will perform this.
- Matthew 11:27 All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him.
- John 13:3 Jesus, knowing that the Father had given all things into his hands, and that he came from God, and was going to God,
- Daniel 2:44 “In the days of those kings the God of heaven will set up a kingdom which will never be destroyed, nor will its sovereignty be left to another people; but it will break in pieces and consume all these kingdoms, and it will stand forever.
- 1 Timothy 6:15 which in its own times he will show, who is the blessed and only Ruler, the King of kings, and Lord of lords.
- Matthew 24:13 But he who endures to the end will be saved.
- John 3:35 The Father loves the Son, and has given all things into his hand.
- Luke 10:22 Turning to the disciples, he said, “All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son desires to reveal him.”
- Matthew 10:22 You will be hated by all men for my name’s sake, but he who endures to the end will be saved.
- Daniel 12:9 He said, “Go your way, Daniel; for the words are shut up and sealed until the time of the end.
- Daniel 12:13 “But go your way until the end; for you will rest, and will stand in your inheritance at the end of the days.”
- 1 Peter 4:7 But the end of all things is near. Therefore be of sound mind, self-controlled, and sober in prayer.
- Daniel 12:4 But you, Daniel, shut up the words, and seal the book, even to the time of the end. Many will run back and forth, and knowledge will be increased.”
- Romans 8:38 For I am persuaded that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers,
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (20 sources)
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Geneva Bible translators 1599 · Public Domain All his enemies which shall be spoiled of all…
All his enemies which shall be spoiled of all the power they have.
The shutting up and finishing of all things.
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The fourth argument, wherewith also he confirmeth the others, hath a most sure ground, to wit, because that God must reign. And this is the manner of his reign, that the Father will be showed to be King in his Son who was made man, to whom all things are made subject (the promiser only except) to the end that the Father may afterward triumph in his Son the conqueror. And he maketh two parts of this reign and dominion of the Son, wherein the Father’s glory consisteth: to wit, the overcoming of his enemies (whereof some must be deprived of all power, as Satan and all the wicked, be they never so proud and mighty, and others must be utterly abolished as death) and a plain and full delivery of the godly from all enemies, that by this means God may fully set forth the body of the Church, cleaving fast to their head Christ, his kingdom and glory as a king in his subjects. Moreover he putteth the first degree of this kingdom in the resurrection of the Son, who is the head: and the perfection, in the full conjunction of the members with the head, which shall be in the latter day. Now all these tend to this purpose, to show that unless the dead do rise again, neither the Father can be King above all, neither Christ be Lord of all: for neither should the power of Satan and death be overcome, nor the glory of God be full in his Son, nor his Son in his members.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 24 Then cometh the end, when he shall have…
24 Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.
Ver. 24. Delivered up the kingdom] Not his essential kingdom, as God, by his economical, as Mediator.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Then cometh the end; the end of all the…
Then cometh the end; the end of all the miseries and afflictions which believers meet with in this life, or the end of all our preaching and ministry, the end of the world, or the end of man; or rather, (as the next words seem to interpret it), the end of that mediatory kingdom of Christ, which he now administereth instead of his Father, and shall manage to the end of the world.
When he shall have delivered up the kingdom to God, even the Father: Christ shall then deliver up those keys of life, and hell, and death to his Father, yet shall not Christ’s kingdom cease (for the prophet saith, Isa 9:7, that of it there shall be no end): Christ’s essential kingdom, which is his dominion, which he hath and exerciseth over all created beings, together with his Father, and the Holy Spirit, (all being but one Divine essence), that shall hold and abide for ever; but his mediatory kingdom, by which he ruleth over his church in the midst of his enemies, that shall cease, and be delivered up unto the Father. So that Christ’s delivering up the kingdom to his Father, proveth no inferiority of Christ to his Father, more than his Father’s committing that mediatory kingdom to him can prove his Father’s not reigning, or inferiority to him, which it certainly doth not. It signifieth only the ceasing of that dispensation, or Christ’s exercise of his mediatory kingdom on earth, in the rule and government of the church, and subduing his and his people’s enemies.
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When he shall have put down all rule and all authority and power; then shall all rule and authority of kings and princes of the earth cease, and all the ministration of good angels, and power of evil angels; so shall all ministrations and governments in the church militant here on earth, and all those that are the enemies of the church shall be subdued and brought under.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain For he must reign,.... That is, Christ must reign;…
For he must reign,.... That is, Christ must reign; he is set as King over God's holy hill of Zion; he is King of saints; he is made and declared to be both Lord and Christ; he is exalted at the right hand of God as a Prince, where he sits and rules and reigns; and his sitting at God's right hand is here explained by his reigning, for reference is had to Psa 110:1 he must reign because it is the unalterable will, and unchangeable decree and purpose of God, that he should reign; and because he has promised it, and prophesied of it; and because the state and condition of his people require it, who otherwise could not be saved, nor dwell safely: and so he must and will,
till he hath put all enemies under his feet; and made them his footstool; meaning either all the elect of God, who in a state of nature are enemies in their minds, by wicked works, to himself and to his Father; whom he conquers by his grace, subdues their rebellious wills, of enemies makes them friends, brings them to his feet, and to a subjection to his sceptre, to his Gospel and ordinances; and he must reign till he has brought every elect soul into such an obedience to himself: or rather antichrist and his followers, and all wicked and ungodly men, with Satan and his angels; who will be destroyed with the breath of his mouth, and the brightness of his coming; and will be cast down by him into hell, and there be ever objects of his wrath and vengeance: and till all this is done he must reign; not that he shall cease to reign afterwards, but that he shall reign notwithstanding these enemies of his and his people, who would not have him to reign over them; and will reign until they are subdued or destroyed; and when they are entirely vanquished and overcome, who can doubt of his reigning then? or what, or who will there be to hinder it? The Alexandrian copy, and others, read, "his enemies"; and so do the Syriac and Ethiopic versions.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Then - After the resurrection and the general judgment.…
Then - After the resurrection and the general judgment. Cometh the end - Of the world; the grand period of all those wonderful scenes that have appeared for so many succeeding generations. When he shall have delivered up the kingdom to the Father, and he (the Father) shall have abolished all adverse rule, authority, and power - Not that the Father will then begin to reign without the Son, nor will the Son then cease to reign. For the divine reign both of the Father and Son is from everlasting to everlasting. But this is spoken of the Son's mediatorial kingdom, which will then be delivered up, and of the immediate kingdom or reign of the Father, which will then commence. Till then the Son transacts the business which the Father hath given him, for those who are his, and by them as well as by the angels, with the Father, and against their enemies. So far as the Father gave the kingdom to the Son, the Son shall deliver it up to the Father, John xiii, 3. Nor does the Father cease to reign, when he gives it to the Son; neither the Son, when he delivers it to the Father: but the glory which he had before the world began, John xvii, 5; Heb. i, 8, will remain even after this is delivered up. Nor will he cease to be a king even in his human nature, Luke i, 33. If the citizens of the new Jerusalem" shall reign for ever," Rev. xxii, 5, how much more shall he?
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 24. When he shall have delivered up the…
Verse 24. When he shall have delivered up the kingdom] The mediatorial kingdom, which comprehends all the displays of his grace in saving sinners, and all his spiritual influence in governing the Church.
All rule, and all authority and power.] Αρχην - εξουσιαν - και δυναμιν. As the apostle is here speaking of the end of the present system of the world, the rule, authority, and power, may refer to all earthly governments, emperors, kings, princes, c. though angels, principalities, and powers, and the rulers of the darkness of this world, and all spiritual wickedness in high places, may be also intended. Our Lord Jesus is represented here as administering the concerns of the kingdom of grace in this lower world during the time that this Divine economy lasts; and when the end-the time determined by the wisdom of God, comes, then, as there is no longer any need of this administration, the kingdom is delivered up unto the Father: an allusion to the case of Roman viceroys or governors of provinces, who, when their administration was ended, delivered up their kingdom or government into the hands of the emperor.
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The apostle may refer, also, to an opinion of the ancient Jews, that there should be ten kings who should have the supreme government of the whole world: the first and last of which should be GOD himself; but the ninth should be the Messiah; after whose empire the kingdom should be delivered up into the hands of God for ever. See the place in Schoettgen on this verse, and on Lu 1:33.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Co 15:24. Then — After the resurrection and the…
1Co 15:24. Then — After the resurrection and the general judgment; cometh the end — Of the world, the grand period of all those wonderful scenes that have appeared for so many succeeding generations; when he shall — Publicly and solemnly; have delivered up — Greek, οταν παραδω, when he shall deliver up; the mediatorial kingdom to God, even the Father — By whose commission he had held it, and to whose glory he had always administered it; when he shall have put down — Οταν καταργηση, when he shall have destroyed all adverse rule, authority, and power — That had opposed itself to his government, and shall have triumphed over all the efforts which either men or devils could ever make against his dominion. This mediatorial kingdom which Christ will deliver up, is represented, Mat 28:18, to be his possessing all power in heaven and in earth; “that is, power over angels as well as over men. This kingdom our Lord received in the human nature, as the reward of his humiliation, and was solemnly installed in it after his resurrection, when he ascended into heaven, and was invited by God to sit at his right hand till he should make his enemies his footstool. Further, because it is said, Col 1:17, He is before all things, and by him all things consist; and because we are told, Heb 1:3, that the Son, while he spake the gospel, upheld all things by the word of his power; it is believed, that besides the mediatorial kingdom which the Son administered in the human nature, and which he will deliver up to the Father after the judgment, he possessed the government of the universe from the beginning, in his character as Creator: and that, after the mediatorial kingdom is delivered up, the kingdom which he holds as Creator, will remain with him as from the beginning. So that after the judgment, the righteous shall enter still into the everlasting kingdom of Jesus Christ, as they are represented to do, 2Pe 1:11.” — Macknight. Indeed, the divine reign, both of the Father and the Son, is from everlasting to everlasting. And only so far as the Father gave the kingdom to the Son, shall the Son deliver it up to the Father, Joh 13:3. Nor does the Father cease to reign when he gives it to the Son, neither the Son when he delivers it to the Father; but the glory which he had before the world began, (Joh 17:5; Heb 1:8,) will remain even after that is delivered up. Nor will he cease to be a king even in his human nature, Luk 1:33. If the citizens of the New Jerusalem shall reign for ever, (Rev 22:5,) how much more shall he!
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Then cometh the end - Then is the end;…
Then cometh the end - Then is the end; or then “is” the consummation. It does not mean that the end, or consummation is to “follow” that event; but that this “will” be the ending, the winding up, the consummation of the affairs under the mediatorial reign of Christ. The word “end” (τέλος telos) denotes properly a limit, termination, completion of anything. The proper and obvious meaning of the word here is, that then shall be the end or completion of the work of redemption. That shall have been done which was intended to be done by the incarnation and the work of the atonement; the race shall be redeemed; the friends of God shall be completely recovered; and the administration of the affairs of the universe shall be conducted as they were before the incarnation of the Redeemer. Some understand the word “end” here, however, as a metaphor, meaning “the “last,” or the rest of the dead;” but this is a forced and improbable interpretation. The word end here may refer to the end of human affairs, or the end of the kingdoms of this world, or it may refer to the ends of the mediatorial kingdom of the Redeemer; the consummation of his special reign and work resulting in the surrender of the kingdom to the Father. The connection demands the last interpretation, though this involves also the former.
When he shall have delivered up - (παραδῷ paradō). This word means properly to give “near, with,” or “to” anyone; to give over, to deliver up - Robinson. It is applied to the act of delivering up “persons” to the power or authority of others, as e. g. to magistrates for trial, and condemnation, Mat 5:25; Mar 15:1; Luk 20:20; to lictors, or soldiers, for punishment Mat 18:24; or to one’s enemies, Mat 26:15. It is applied also to persons or things delivered over or surrendered to do or suffer anything, Act 15:26; 1Co 13:3; Eph 4:19. It is also applied to persons or things delivered over to the care, charge, or supervision of anyone, in the sense of giving up, entrusting, committing, Mat 11:27; Mat 25:14; Luk 4:6, Luk 4:10, Luk 4:22. Here the obvious sense is that of surrendering, giving back, delivering up, rendering up that which had been received, implying that an important trust had been received, which was now to be rendered back. And according to this interpretation, it means:
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That the Lord Jesus had received or been entrusted with an important power or office as mediator; compare the note on Mat 18:18.
(2)That he had executed the purpose implied in that trust or commission; and,
That he was now rendering back to God that office or authority which he had received at his hands.
As the work had been accomplished which had been contemplated in his design; as there would be no further necessity for mediation when redemption should have been made, and his church recovered from sin and brought to glory; there would be no further need of that special arrangement which had been implied in the work of redemption, and, of course, all the entrustment of power involved in that would be again restored to the hands of God. The idea, says Grotius, is, that he would deliver up the kingdom as the governors of provinces render again or deliver up their commission and authority to the Caesars who appointed them. There is no absurdity in this view. For “if” the world was to be redeemed, it was necessary that the Redeemer should be entrusted with power sufficient for his work. When that work was done, and there was no further need of that special exercise of power, then it would be proper that it should be restored, or that the government of God should be administered as it was before the work of redemption was undertaken; that the Divinity, or the Godhead, as such, should preside over the destinies of the universe. Of course, it will not follow that the Second Person of the Trinity will surrender “all” power, or “cease” to exercise government. It will be that power only which he had as Mediator; and whatever part in the administration of the government of the universe he shared as divine before the incarnation, he will still share, with the additional “glory” and “honor” of having redeemed a world by his death.
The kingdom - This word means properly dominion, reign, the exercise of kingly power. In the New Testament it means commonly the reign of the Messiah, or the dominion which God would exercise through the Messiah; the reign of God over people by the laws and institutions of the Messiah; see the note on Mat 3:2. Here it means, I think, evidently, dominion in general. It cannot denote the peculiar administration over the world involved in the work of mediation, for that will be ended; but it means that the empire, the sovereignty, shall have been delivered up to God. His enemies shall have been subdued. His power shall have been asserted. The authority of God shall have been established, and the kingdom, or the dominion, shall be in the hands of God himself; and he shall reign, not in the special form which existed in the work of mediation, but absolutely, and as he did over obedient minds before the incarnation.
To God - To God “as” God; to the Divinity. The Mediator shall have given up the special power and rule as Mediator, and it shall be exercised by God as God.
Even the Father - And (καὶ kai) the Father. The word “Father,” as applied to God in the Scriptures, is used in two senses - to designate “the” Father, the first person of the Trinity as distinguished from the Son; and in a broader, wider sense, to denote God as sustaining the relation of a Father to his creatures; as the Father of all. Instances of this use are too numerous to be here particularly referred to. It is in this latter sense, perhaps, that the word is used here - not to denote that the second person of the Trinity is to surrender all power into the hands of the first, or that he is to cease to exercise dominion and control; but that the power is to be yielded into the hands of God as God, that is, as the universal Father, as the Divinity, without being exercised in any special and special manner by the different persons of the Godhead, as had been done in the work of redemption. At the close of the work of redemption this “peculiar” arrangement would cease; and God, as the universal Father and Ruler of all, would exercise the government of the world; see, however, see the note on 1Co 15:28.
When he shall have put down - When he shall have “abolished,” or brought to nothing, all that opposed the reign of God.
All rule ... - All those mighty powers that opposed God and resisted his reign. The words used here do not seem intended to denote the several departments or forms of opposition, but to be general terms, meaning that whatever opposed God should be subdued. They include, of course, the kingdoms of this world; the sins, pride, and corruption of the human heart; the powers of darkness - the spiritual dominions that oppose God on earth, and in hell; and death and the grave. All shalt be completely subdued, and cease to interpose any obstacles to the advancement of his kingdom and to his universal reign. A monarch reigns when all his enemies are subdued or destroyed; or when they are prevented from opposing his will, even though all should not voluntarily submit to his will. The following remarks of Prof. Bush present a plausible and ingenious view of this difficult passage, and they are, therefore, subjoined here. “If the opinion of the eminent critic, Storr, may be admitted, that the kingdom here said to be delivered up to the Father is not the kingdom of Christ, but the rule and dominion of all adverse power - an opinion rendered very probable by the following words: “when he shall have “put down” (Greek: “done away, abolished”) all rule, and all authority and power,” and 1Co 15:25, “till he hath put all “enemies” under his feet” - then is the passage of identical import with Rev 11:15, referring to precisely the same period: “And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of the world are become the kingdoms of our Lord and of his Christ; and he shall reign forever and ever. It is, therefore, we conceive, but a special mode of denoting the “transfer,” the “making over” of the kingdoms of this world from their former despotic and antichristian rulers to the sovereignty of Jesus Christ, the appointed heir and head of all things, whose kingdom is to be everlasting.
If this interpretation be correct, we are prepared to advance a step further, and suggest that the phrase, “he shall have delivered up” (Greek, παραδῷ paradō), be understood as an instance of the idiom in which the verb is used without any personal nominative, but has reference to the “purpose of God as expressed in the Scriptures;” so that the passage may be read,” Then cometh the end (that is, not the close, the final winding up, but the perfect development, expansion, completion, consummation of the divine plans in regard to this world), when the prophetic announcements of the Scriptures require the delivering up (that is, the making over) of all adverse dominion into the hands of the Messiah, to whose supremacy we are taught to expect that everything will finally be made subject” - “Illustrations of Scripture.” A more extended examination of this difficult passage may be seen in Storr’s Opuscula, vol. i. pp. 274-282. See also Biblical Repository, vol. 3:pp. 748-755.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Afterwards the end; i.e. after the general resurrection of…
Afterwards the end; i.e. after the general resurrection of all, will be the end of the world. Then Christ shall deliver up his kingdom, as to this world, over all men, over the devil and his apostate angels, signified by principalities and powers; not but that Christ, both as God and man, shall reign for all eternity, not only over his elect but over all creatures, having triumphed by his resurrection over the enemy of mankind, the devil, over sin, and over death, which is as it were the last enemy of his elect. At the general resurrection, Christ will present these elect to his heavenly Father, as the fruits of his victory over sin and death; and though as man he came to suffer and die, and was also made subject to his eternal Father, yet being God as well as man, he is Lord of all, and will make his faithful servants partakers of his glory in his heavenly kingdom. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Then--after that: next in the succession of "orders" or…
Then--after that: next in the succession of "orders" or "ranks."
the end--the general resurrection, and final judgment and consummation (Mat 25:46).
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delivered up . . . kingdom to . . . Father--(Compare Joh 13:3). Seeming at variance with Dan 7:14, "His dominion is an everlasting dominion which shall not pass away." Really, His giving up of the mediatorial kingdom to the Father, when the end for which the mediatorial economy was established has been accomplished, is altogether in harmony with its continuing everlastingly. The change which shall then take place, shall be in the manner of administration, not in the kingdom itself; God shall then come into direct connection with the earth, instead of mediatorially, when Christ shall have fully and finally removed everything that severs asunder the holy God and a sinful earth (Col 1:20). The glory of God is the final end of Christ's mediatorial office (Phi 2:10-11). His co-equality with the Father is independent of the latter, and prior to it, and shall, therefore, continue when its function shall have ceased. His manhood, too, shall everlastingly continue, though, as now, subordinate to the Father. The throne of the Lamb (but no longer mediatorial) as well as of God, shall be in the heavenly city (Rev 22:3; compare Rev 3:21). The unity of the Godhead, and the unity of the Church, shall be simultaneously manifested at Christ's second coming. Compare Zep 3:9; Zac 14:9; Joh 17:21-24. The oldest manuscripts for "shall have delivered up," read, "delivereth up," which suits the sense better. It is "when He shall have put down all rule," that "He delivereth up the kingdom to the Father."
shall have put down all rule--the effect produced during the millennary reign of Himself and His saints (Psa 110:1; Psa 8:6; Psa 2:6-9), to which passages Paul refers, resting his argument on the two words, "all" and "until," of the Psalmist: a proof of verbal inspiration of Scripture (compare Rev 2:26-27). Meanwhile, He "rules in the midst of His enemies" (Psa 110:2). He is styled "the King" when He takes His great power (Mat 25:34; Rev 11:15, Rev 11:17). The Greek for "put down" is, "done away with," or "brought to naught." "All" must be subject to Him, whether openly opposed powers, as Satan and his angels, or kings and angelic principalities (Eph 1:21).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 24. Then cometh the end—The end of the mediatorial…
24. Then cometh the end—The end of the mediatorial and probationary kingdom of the Messiah; that is, its restoring by Christ to the Father. This is the result of the completed judgment of both the righteous and the unrighteous. The words afterward and then, which mark the second and third of the points of succession, are in Greek επειτα and ειτα, which furnish no indication of the length of interval between the points. As the apostle was not given to know the length of time between Christ’s resurrection and second advent, nor between that advent and the end, he gives no measurement. Personally, he may have believed it possible that the three events were with little or no interval; and the revelation vouchsafed here to him, affirms nothing as to time. But many commentators hold that there are two bodily resurrections; one of the righteous and the other of the wicked, a thousand years apart; so that the end, the third point, is at least that length of period from the parousia. The only authority for this opinion is Rev_20:5, which, however, describes a resurrection of “souls,” not of bodies. The same two resurrections are shadowed by John in his gospel, Joh_5:25-29. There is nothing here to show any length of interval between the advent and the end, or to show that there is more than a one twofold resurrection at that advent. And such is the doctrine of Matthew 24, 25, and of Joh_5:28-29, as well as of the Apostles’ Creed just quoted, and, we may add, of all the confessions of faith of the great Churches of Christendom. The parousia or advent of this verse is identical with the “great white throne” of Rev_20:11.
The kingdom—The rule of the Son, as bringing to order the rebellion of the world, is well compared by Grotius to the vice-royalty of a king’s son, sent forth to subdue an insurgent province. When every enemy is subdued, he returns to the capital, gives up his commission, resigns his foreign viceroyalty, and resumes his royal place at the royal right hand; and the king is all-ruling in all things, owing to the harmony restored.
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To God, even the Father—Literally, to the God and Father.
Put down—A bad rendering for καταργηση, which means nullify, abolish, or put out of existence, not the persons of his enemies, but their organic rule, authority, and power.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 24. Then cometh the end] The end, the completion,…
24. Then cometh the end] The end, the completion, that is, of the present order of things, when sin and death cease to be, and ‘the kingdoms of this world are become the kingdoms of our Lord and of His Christ,’ Rev_11:15.
when he shall have delivered up the kingdom to God, even the Father] The passage suggests to us the idea of a prince, the heir-apparent of the kingdom, going out to war, and bringing the spoils and trophies of his conquest to his father’s feet. Such an idea must have recurred with fresh vividness to the minds of the early Christians a few years afterwards, when they saw Titus bringing the spoils of the holy city of the old covenant, the ‘figure of the true,’ to his father Vespasian, and must have led them to look forward with eager expectation to the time when types and shadows should have their end, and the kingdom be the Lord’s, and He the governor among the people. At the Last Day, Christ as man shall receive the submission of all God’s enemies, and then lay them, all His triumphs, all those whom He has delivered captive from the hand of the enemy, at His Father’s feet. “Not,” says Estius, “that Christ shall cease to reign,” for ‘of His kingdom there shall be no end,’ St Luk_1:33 (cf. Dan_7:14; Heb_1:8; Heb_2:8), but that He will, by laying all His conquests at His Father’s feet, proclaim Him as the source of all authority and power. There were certain heretics, the followers of Marcellus of Ancyra, who taught that Christ’s kingdom should come to an end, holding the error of the Sabellians that Christ was an emanation from the Father, and would be finally reabsorbed into the Father’s personality. It is supposed that the words, “Whose kingdom shall have no end,” were inserted in the Nicene Creed at the Council of Constantinople, a. d. 381, with a view to this error. The words, God, even the Father, are perhaps best translated into English by God the Father. So Tyndale renders.
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when he shall have put down all rule and all authority and power] Put down, literally, brought to an end. See ch. 1Co_13:10. All rule, that is, all exercise of authority save his own; princehead, Wiclif; all authority, that is, the right to exercise dominion; all power (virtus, Vulg.; vertu, Wiclif, see note on ch. 1Co_1:18), that is, all the inherent faculty of exercising authority. For earthly relations, such as those of father, magistrate, governor, prince, are but partial types and manifestations of the Divine Headship. Even Christ’s Humanity is but the revelation and manifestation of the Being of God. But ‘when that which is perfect is come, then that which is in part shall be done away.’ Such human relations shall cease, for they shall be no more needed. Cf. Col_2:10.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (24) All rule and all authority and power.—Not only…
(24) All rule and all authority and power.—Not only hostile rule and authority and power, but all intermediate rule of any sort, good and bad. The direct government by God of all creatures is to be at last attained. All the interventions of authority and power which the fall of man rendered necessary will be needless when the complete triumph of Christ comes in. Thus Humanity, having for ages shared the condition of fallen Adam, will be finally restored to the state of unfallen Adam. Man will see God, and be ruled by God face to face.
(24-28) When he shall have delivered up the kingdom to God, even the Father.—The Apostle carries on the thought of a triumph which the use of the word “troop” in the previous verse had commenced or suggested. There rises before the prophetic vision of St. Paul the final triumph of Christ over all evil, over all power, and the Son giving up to the Father (not His humanity, which is “for ever and ever”—Luk_1:32-33) the kingdom of this world, which in His humanity He conquered for the Father as well as for Himself. He will, the moment He becomes conqueror, sit down with the Father on His throne. Christ laying the spoils of a conquered world at the foot of the throne of the Father, shows, by that supreme act of self-sacrifice, that in His office as Redeemer He came, not to do His own will, but the will of the Father. In this sense the Son Himself, as Redeemer, is “put under Him”—God is all in all. We must clearly remember that the Apostle is here speaking of the Son as Redeemer, and is not penetrating into the deeper mysteries of the relation of the Persons in the Godhead. (See Joh_17:5; Heb_1:8.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain The end. That "end of all things," beyond which…
The end. That "end of all things," beyond which the vision of Christian eschatology does not look. When he shall have delivered up the kingdom to God. The "kingdom" delivered up is not that of the coequal Godhead, but the mediatorial kingdom. The Divine kingdom "shall have no end", (Luk_1:33, etc.) and "shall not pass away". (Dan_7:13) But the mediatorial kingdom shall end in completion when the redemptive act has achieved its final end. When he shall have put down; rather, shall have annulled or abolished. All rule. Because then "the kingdoms of the world" shall all "have become the kingdoms of our Lord and of his Christ". (Rev_11:15)
Vers. 24-28.
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Christ resigning his administration.
cometh the end," etc. By the "end" here, I presume, is to be meant the redemptive reign of Christ. It means that when Christ, in the exercise of his mediatorial government, has subjugated all the powers of moral evil, he will deliver up his commission to God, who will then be acknowledged as the absolute Ruler of all. The following are some of the truths that the passage suggests:
I That THE GOVERNMENT OF OUR WORLD IS ADMINISTERED BY CHRIST. The New Testament is full of the doctrine that Christ reigns over our world. This doctrine explains several otherwise inexplicable things in the history of man.
1. The perpetuation of the human race on the earth. Death was threatened on Adam the same day on which he should sin. He sinned, and died. not that day, but lived for centuries, and became the father of an immense and ever multiplying family. And why? The Biblical doctrine of mediation is the only principle that explains it.
2. The coexistence of sin and happiness in the same individual. Under the government of absolute righteousness, we should antecedently expect that such an association would never exist. We are told that there is perfect happiness in heaven, and we can understand it, because perfect holiness is there. But here there are sin and happiness, comparative holiness and great suffering. The mediative government is the only principle that explains this.
3. The offer of pardon and the application of remedial influences to the condemned and corrupt. Under a righteous government how is this to be explained? It is explicable only on the ground that "he is exalted to be a Prince and a Saviour," etc.
II That Christ conducts the government of our world IN ORDER TO PUT DOWN ALL HUMAN EVILS. There are two classes of evil referred to here.
1. Moral. "All rule, all authority and power." Sinful principles are the moral potentates of this world. Christ"s government is to put them down from governments, Churches, books, hearts, etc.
2. Physical. "The last enemy that shall be destroyed is death." Death is the totality of physical evils. Christ will destroy this.
III That when these evils are entirely put down, CHRIST WILL RESIGN HIS ADMINISTRATION INTO THE HANDS OF THE EVERLASTING FATHER. The time will come when moral evil shall be entirely exterminated from the earth, and when death shall be swallowed up in victory. Christ, having finished the work that was given him to do, resigns his office. "Then cometh the end.
IV That when Christ shall have resigned his administration, GOD "WILL BE ALL IN ALL." What does this mean?
1. He will treat all men after this on the ground of their own moral merits. From the Fall up to this period, he had treated them on the ground of Christ"s mediation; but now, the mediation removed, each man shall reap the "fruit of his own doings.
2. All men after this will subjectively realize the absolute One as they have never before. The atmosphere of their nature purified, he shall appear within them as the central orb, making the finite manifest and glorious in the conscious light of the Infinite.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 24. Then cometh the end. The end follows soon…
24. Then cometh the end. The end follows soon after the resurrection of the saints. When he shall have delivered up the kingdom to God. See verse 28. When Christ's work is accomplished he places all in the Father's hands.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain 1Co 15:24-28
END OF THE MEDIATORIAL KINGDOM
1Co 15:24-28
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24. “Then cometh the end,” i. e., the end of time and the mediatorial kingdom, this being the only one that will ever have an end. “When He may deliver up the kingdom to God, even the Father, when He may destroy all government, all authority and power,” i. e., all governmental authority antagonistic to God. When a human province revolted, the emperor always sent out a proconsul with an army to put down the rebellion, the former preparing to furnish the latter all of the men and money he needed until the work was done. When the news of the Fall reached Heaven, all the golden harps were hung on weeping willows, and Heaven turned into a Bochim of weeping over the loss of this world; no finite power was adequate to the emergency. Behold, the glorified Son espouses the lost cause! The news thrills all Heaven with unutterable surprise and shakes all Hell with unspeakable consternation. Then and there was inaugurated the mediatorial kingdom for the restoration of this lost world. Under this kingdom is every soul from righteous Abel to the last one that will be saved in the nick of time, when Gabriel is lifting the trumpet to roar the judgment blast. What is time? It is that portion of eternity which measures the duration of the mediatorial kingdom. Before the fall eternity was revolving its mighty course while millions of worlds sped their flight around the Throne of God. The revolt supervened and the Son of God came down from the Throne, mediatorial King, to put down the rebellion and expurgate sin from the universe. The mediatorial kingdom will sweep on through the Millennium from the simple fact that it includes the theocracy, which is the culmination of it. Hence salvation will continue through the Millennium down to the end of time.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain Then cometh the end [the apostle does not mean…
Then cometh the end [the apostle does not mean to say that this end comes immediately after the resurrection, but that it is next in order of great events, so far as humanity is concerned], when he shall deliver up the kingdom to God, even the Father; when he shall have abolished all rule and all authority and power .
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain Kingdom (N.T.), Summary: See "Kingdom (O.T.)" Gen 1:26-28. (See…
kingdom
Kingdom (N.T.), Summary: See "Kingdom (O.T.)" Gen 1:26-28. (See Scofield "Zec 12:8"). Kingdom truth is developed in the N.T. in the following order:
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(1) The promise of the kingdom to David and his seed, and described in the prophets 2Sa 7:8-17,; Zec 12:8 enters the N.T. absolutely unchanged. Luk 1:31-33. The King was born in Bethlehem; Mat 2:1; Mic 5:2 of a virgin.; Mat 1:18-25; Isa 7:14.
(2) The kingdom announced as "at hand" (See Scofield "Mat 4:17"), by John the Baptist, by the King, and by the Twelve, was rejected by the Jews, first morally, See Scofield "Mat 11:20", and afterward officially Mat 21:42; Mat 21:43 and the King, crowned with thorns, was crucified.
(3) In anticipation of His official rejection and crucifixion, the King revealed the "mysteries" of the kingdom of heaven, (See Scofield "Mat 13:11") to be fulfilled in the interval between His rejection and His return in glory Mat 13:1-50.
(4) Afterward He announced His purpose to "build" His church Mat 16:18 another "mystery" revealed through Paul which is being fulfilled contemporaneously with the mysteries of the kingdom. The "mysteries of the kingdom of heaven" and the "mystery" of the church Eph 3:9-11 occupy, historically, the same period, i.e, this present age.
(5) The mysteries of the kingdom will be brought to an end by "the harvest" Mat 13:39-43; Mat 13:49; Mat 13:50 at the return of the King in glory, the church having previously been caught up to meet Him in the air 1Th 4:14-17.
(6) Upon His return the King will restore the Davidic monarchy in His own person, re- gather dispersed Israel, establish His power over all the earth, and reign one thousand years Mat 24:27-30; Luk 1:31-33; Act 15:14-17; Rev 20:1-10.
(7) The kingdom of heaven (See Scofield "Mat 3:2") thus established under David’s divine Son, has for its object the restoration of the divine authority in the earth, which may be regarded as a revolted province of the great kingdom of God See Scofield "Mat 6:33". When this is done (1Co 14:24; 1Co 14:25) the Son will deliver up the kingdom (of heaven), Mat 3:2 to "God, even the Father," that "God" (i.e. the triune God, Father, Son, and Holy Spirit) "may be all in all" (1Co 14:28). The eternal throne is that "of God, and of the Lamb" Rev 22:1. The kingdom-age constitutes the seventh Dispensation, See Scofield "Eph 1:10".
Then cometh Then, finally, when he delivers up the kingdom to God, even the Father; when he has done away with every rule, and every authority and power (for he must reign till he has put all enemies under his feet), the last enemy, death, is destroyed.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Here the words "he" and "his" refer to Christ.
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he will abolish all rule and all authority and power
"he will stop those people who rule, who have authority, and who have power from doing what they are doing"
until he has put all his enemies under his feet
Kings who won wars would put their feet on the necks of those whom they had defeated. AT: "until God has completely destroyed all of Christ's enemies" (See: Idiom)
The last enemy to be destroyed is death
Paul speaks of death here as if it were a person whom God will kill. AT: "The final enemy that God will destroy is death itself" (See: Active or Passive and Personification)
translationWords
kingdom
God the Father
rule
authority
power
reign
adversary
die
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 15:24-28 Christ is the Lord of all things, even…
15:24-28 Christ is the Lord of all things, even death itself. Nevertheless, he remains subordinate to God his Father.
15:24 The phrase every ruler and authority and power refers to spiritual powers who oppose Christ (cp. Rom 8:38; Eph 1:21; Col 2:10, 15; 1 Pet 3:22).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.