For, “He put all things in subjection under his feet.” But when he says, “All things are put in subjection”, it is evident that he is excepted who subjected all things to him.
Parallel Translations
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For, “He put all things in subjection under his feet.” But when he says, “All things are put in subjection”, it is evident that he is excepted who subjected all things to him.
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For he hath put all thinges vnder his fete. But when he sayth all thinges are put vnder him it is manyfest that he is excepted which dyd put all thinges vnder him.
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For he hath put downe all things vnder his feete. (And when he saith that all things are subdued to him, it is manifest that he is excepted, which did put downe all things vnder him.)
Cross-references (12)
Passages linked to 1 Corinthians 15:27 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 8:6 You make him ruler over the works of your hands. You have put all things under his feet:
- Hebrews 2:8 You have put all things in subjection under his feet.” For in that he subjected all things to him, he left nothing that is not subject to him. But now we don’t see all things subjected to him, yet.
- Matthew 28:18 Jesus came to them and spoke to them, saying, “All authority has been given to me in heaven and on earth.
- 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.
- Ephesians 1:22 He put all things in subjection under his feet, and gave him to be head over all things for the assembly,
- 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,
- John 3:35 The Father loves the Son, and has given all things into his hand.
- Philippians 2:9-11 Therefore God also highly exalted him, and gave to him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
- 1 Peter 3:22 who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him.
- Revelation 1:18 and the Living one. I was dead, and behold, I am alive forever and ever. Amen. I have the keys of Death and of Hades.
- Hebrews 1:13 But which of the angels has he told at any time, “Sit at my right hand, until I make your enemies the footstool of your feet?”
- Hebrews 10:12 but he, when he had offered one sacrifice for sins forever, sat down on the right hand of God,
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain 27 For he hath put all things under his…
27 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, which did put all things under him.
Ver. 27. All things under his feet] This, Psa 8:7-8, spoken of man in general, is properly applied to the man Christ Jesus; in whom also it extendeth to the saints, who are therefore more glorious than heaven, earth, or any creature, and shall have power over all, Rev 2:26. (Cameron. de Eccles.)
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 The apostle referreth to Psa 8:6, where the psalmist…
The apostle referreth to Psa 8:6, where the psalmist adoreth God for the privileges given man in his creation; amongst which this is one, that God had put all things under his feet: the psalmist afterward expounds that universal particle, Psa 8:7,8, by all sheep and oxen, yea, and the beasts of the field, the fowls of the air, and the fish of the sea. But that that psalm, or some passages at least in it, are to be understood of Christ, appeareth from Heb 2:6-8, where the penman applieth it to him, as doth the apostle here; under whose feet all things are put in a much larger sense, and therefore the apostle expounds the affirmative, Heb 2:8, by a negative, he left nothing that is not put under him. But lest men of perverse minds should conclude, that then the Father also is put under Christ, the apostle addeth, that when he saith, he hath put all things under his feet, the Father himself, who is the person that put all things under him, is not to be included.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Our apostle here proceeds in the argument which he…
Our apostle here proceeds in the argument which he begun at the 24th and 25th verses, that Christ must continue as Mediator to reign till all things are subject to him, and all enemies subdued by him.
This the apostle here proves, because God the Father has put all things, and all persons, under his Son’s feet, as Mediator, himself only excepted; God the Father having reserved to himself his own sovereign empire and supreme authority; he being excepted from this subjection himself, who gave it to his Son. And when all things shall be thus subdued to Christ, then his mediatorial kingdom shall be delivered up to his Father, from whom he received it; yea, the Son himself, as Mediator and Head of the church, shall be subject to the Deity, that God the Father, Son and Holy Ghost, may be all in all by a full communication to, and intimate union with, the saints.
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Learn hence, 1. That the mediatorial kingdom of Christ was given to him by God the Father, as a reward for his sufferings, He became obedient to the death, wherefore God hath highly exalted him. Php 2:8-9.
2. That this mediatorial kingdom was given to Christ only according to his human nature; seeing the human nature only suffered, and the divine nature is capable of no such exaltation or new dominion, he was thus exalted, because he was the Son of man, Joh 5:27.
Learn, 3. That during the continuance of the mediatorial kingdom of Christ, the Father judges no man, but commits all judgment unto his Son, giving him full power and authority to punish and reward according to his own wisdom, will, and pleasure: and as Lord of all, he gives laws to all.
4. That this mediatorial kingdom, Christ shall certainly lay down; when all things are subdued unto him, the exercise of his kingly power shall cease then; and as Christ is now all in all with relation to his church, the Godhead then will be all in all; and Christ himself, as man, will be subject to his Father, as well as saints and angels are subject to him.
From those words, God shall be all in all, we learn, That all the saints shall be abundantly satisfied in heaven, with the fruition of the Deity alone; there is enough in God alone eternally to fill and satisfy all the blessed souls in heaven, without the addition of any creature comfort. God is complete satisfaction to his children in the absence (I must not say want) of all other enjoyments; we shall want none of them at our journey’s end, for there God will be all in all: as in heaven we shall see God, so we shall there eye nothing but God.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain Else what shall they do which are baptized for…
Else what shall they do which are baptized for the dead,.... The apostle here returns to his subject, and makes use of new arguments to prove the doctrine of the resurrection of the dead, and reasons for it from the baptism of some persons; but what is his sense, is not easy to be understood, or what rite and custom, or thing, or action he refers to; which must, be either Jewish baptism, or Christian baptism literally taken, or baptism in a figurative and metaphorical sense. Some think that he refers to some one or other of the divers baptisms of the Jews; see Heb 9:10 and particularly to the purification of such who had touched a dead body, which was done both by the ashes of the red heifer burnt, and by bathing himself in water; and which, the Jews say (l), intimated , "the resurrection of the dead": wherefore such a right was needless, if there is no resurrection; to strengthen this sense, a passage in Ecclesiasticus 34:25 is produced, , "he that washeth himself after the touching of a dead body, if he touch it again, what availeth his washing?" but the phrase there used is different; it is not said, he that baptizeth or washeth himself for the dead, but from the dead, to cleanse himself from pollution received by the touch of a dead body: it is also observed, that the Jews, as well as other nations, have used various rites and ceremonies about their dead, and among the rest, the washing of dead bodies before interment; see Act 9:37 and this by some is thought to be what is here referred to; and the reasoning is, if there is no resurrection of the dead, why all this care of a dead body? why this washing of it? it may as well be put into the earth as it is, since it will rise no more; but how this can be called a baptism for the dead, I see not: rather therefore Christian baptism, or the ordinance of water baptism is here respected; and with regard to this, interpreters go different ways: some think the apostle has in view a custom of some, who when their friends died without baptism, used to be baptized in their room; this is said to be practised by the Marcionites in Tertullian's time, and by the Corinthians in the times of the Apostle John; but it does not appear to have been in use in the times of the Apostle Paul; and besides, if it had been, as it was a vain and superstitious one, he would never have mentioned it without a censure, and much less have argued from it; nor would his argument be of any weight, since it might be retorted, that whereas such persons were mistaken in using such a practice, they might be also in the doctrine of the resurrection of the dead: others are of opinion that such persons are intended, called Clinics, who deferred their baptism till they came upon their death beds, and then had it administered to them; but as this practice was not in being in the apostle's time, and was far from being a laudable one; and though the persons to whom it was administered were upon the point of death, and nearer the dead than the living, and were as good as dead, and might be intended by them, for their advantage, when dead and not living; yet it must be a great force and strain on words and things, to reckon this a being baptized for the dead: others would have the words rendered, "over the dead"; and suppose that reference is had to the Christians that had their "baptisteries" in their places of burial, and by being baptized here, testified their faith and hope of the resurrection of the dead; but this was rather a being baptized among the dead, than over them, or for them; and moreover it is not certain, that they did make use of such places to baptize in; to which may be added, that the primitive Christians had not so early burying grounds of their own: others would have the meaning to be, that they were baptized for their dead works, their sins, to wash them away; but this baptism does not of itself, and no otherwise than by leading the faith of persons to the blood of Christ, which alone cleanses from sin, original and actual; nor is this appropriate to the apostle's argument. Others imagine, that he intends such as were baptized, and added to the church, and so filled up the places of them that were dead; but the reason from hence proving the resurrection of the dead is not very obvious: those seem to be nearer the truth of the matter, who suppose that the apostle has respect to the original practice of making a confession of faith before baptism, and among the rest of the articles of it, the doctrine of the resurrection of the dead, upon the belief of which being baptized, they might be said to be baptized for the dead; that is, for, or upon, or in the faith and profession of the resurrection of the dead, and therefore must either hold this doctrine, or renounce their baptism administered upon it; to which may be added another sense of the words, which is, that baptism performed by immersion, as it was universally in those early times, was a lively emblem and representation of the resurrection of Christ from the dead, and also both of the spiritual and corporeal resurrection of the saints. Now if there is no resurrection, why is such a symbol used? it is useless and insignificant; I see nothing of moment to be objected to these two last senses, which may be easily put together, but this; that the apostle seems to point out something that was done or endured by some Christians only; whereas baptism, upon a profession of faith in Christ, and the resurrection from the dead, and performed by immersion, as an emblem of it, was common to all; and therefore he would rather have said, what shall we do, or we all do, who are baptized for the dead? I am therefore rather inclined to think that baptism is used here in a figurative and metaphorical sense, for afflictions, sufferings, and martyrdom, as in Mat 20:22 and it was for the belief, profession, and preaching of the doctrine of the resurrection of the dead, both of Christ and of the saints, that the apostles and followers of Christ endured so much as they did; the first instance of persecution after our Lord's ascension was on this account. The Apostles Peter and John, were laid hold on and put in prison for preaching this doctrine; the reproach and insult the Apostle Paul met with at Athens were by reason of it; and it was for this that he was called in question and accused of the Jews; nor was there anyone doctrine of Christianity more hateful and contemptible among the Heathens than this was. Now the apostle's argument stands thus, what is, or will become of those persons who have been as it were baptized or overwhelmed in afflictions and sufferings, who have endured so many and such great injuries and indignities, and have even lost their lives for asserting this doctrine,
if the dead rise not at all? how sadly mistaken must such have been!
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why are they then baptized for the dead? how imprudently have they acted! and what a weak and foolish part do they also act, who continue to follow them! in what a silly manner do they expose themselves to danger, and throw away their lives, if this doctrine is not true! which sense is confirmed by what follows: the Alexandrian copy, and some others, read, "for them", and so the Vulgate Latin version; and the Ethiopic in both clauses reads, "why do they baptize?"
(l) R. Bechai & Zohar apud Lightfoot in loc.
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 Under him - Under the Son. Psalm viii, 6,…
Under him - Under the Son. Psalm viii, 6, 7
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 27. For he hath put all things under…
Verse 27. For he hath put all things under his feet] The Father hath put all things under the feet of Christ according to the prophecy, Ps 110:1-7.
He is excepted] i.e. The Father, who hath put all things under him, the Son. This observation seems to be introduced by the apostle to show that he does not mean that the Divine nature shall be subjected to the human nature. Christ, as Messiah, and Mediator between God and man, must ever be considered inferior to the Father: and his human nature, however dignified in consequence of its union with the Divine nature, must ever be inferior to God. The whole of this verse should be read in a parenthesis.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain For he hath put - God has put by…
For he hath put - God has put by promise, purpose, or decree.
All things under his feet - He has made all things subject to him; or has appointed him to be head over all things; compare Mat 28:18; Joh 17:2; Eph 1:20-22. It is evident that Paul here refers to some promise or prediction respecting the Messiah, though he does not expressly quote any passage, or make it certain to what he refers. The “words” “hath put all things under his feet” are found in Psa 8:6, as applicable to “man,” and as designed to show the dignity and dominion of man. Whether the psalm has any reference to the Messiah, has been made a question. Those who are disposed to see an examination of this question, may find it in Stuart on the Hebrews, on Heb 2:6-8; and in Excurses ix. of the same work, pp. 568-570. Ed. 1833. In the passage before us, it is not “necessary” to suppose that Paul meant to say that the psalm had a particular reference to the Messiah. All that is implied is, that it was the intention of God to subdue all things to him; this was the general strain of the prophecies in regard to him; this was the purpose of God; and this idea is accurately expressed in the words of the psalm; or these words will convey the “general sense” of the prophetic writings in regard to the Messiah. It may be true, also, that although the passage in Psa 8:1-9 has no immediate and direct reference to the Messiah, yet it includes him as one who possessed human nature.
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The psalm may be understood as affirming that all things were subjected to “human nature;” that is, human nature had dominion and control over all. But this was more particularly and eminently true of the Messiah than of any other man. In all other cases, great as was the dignity of man, yet his control over “all things” was limited and partial. In the Messiah it was to be complete and entire. His dominion, therefore, was a complete fulfillment, that is, “filling up” (πλήρωμα plērōma) of the words in the psalm. Under him alone was there to be an entire accomplishment of what is there said; and as that psalm was to be fulfilled, as it was to be true that it might be said of man that all things were subject to him, it was to be fulfilled mainly in the person of the Messiah, whose human nature was to be exalted above all things; compare Heb 2:6-9
But when he saith - When God says, or when it is said; when that promise is made respecting the Messiah.
It is manifest - It must be so; it must be so understood and interpreted.
That he is excepted ... - That God is excepted; that it cannot mean that the appointing power is to be subject to him. Paul may have made this remark for several reasons. Perhaps:
(1) To avoid the possibility of cavil, or misconstruction of the phrase, “all things,” as if it meant that God would be included, and would be subdued to him; as among the pagan, Jupiter is fabled to have expelled his father Saturn from his throne and from heaven.
(2) It might be to prevent the supposition, from what Paul had said of the extent of the Son’s dominion, that he was in any respect superior to the Father. It is implied by this exception here, that when the necessity for the special mediatorial kingdom of the Son should cease, there would be a resuming of the authority and dominion of the Father, in the manner in which it subsisted before the incarnation.
(3) The expression may also be regarded as intensive or emphatic; as denoting, in the most absolute sense, that there was nothing in the universe, but God, which was not subject to him. God was the only exception; and his dominion, therefore, was absolute over all other beings and things.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain all things--including death (compare Eph 1:22; Phi 3:21; Heb…
all things--including death (compare Eph 1:22; Phi 3:21; Heb 2:8; Pe1 3:22). It is said, "hath put," for what God has said is the same as if it were already done, so sure is it. Paul here quotes Psa 8:6 in proof of his previous declaration, "For (it is written), 'He hath put all things under His feet.'"
under his feet--as His footstool (Psa 110:1). In perfect and lasting subjection.
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when he--namely, God, who by His Spirit inspired the Psalmist.
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 27. He (God) hath put all things under his…
27. He (God) hath put all things under his (Christ’s) feet—This is a quotation from Psa_8:6; words which are spoken by the psalmist of man as in the earthly image of God; and are applied here, as in Heb_2:8, to Jesus as the representative man in his highest state.
But—These words may be thus paraphrased: When, at the consummation, God shall have pronounced that all things have actually become subjected to Christ, (in accordance with Psa_8:6,) it is clear that he (God) who so put all things under Christ is excepted; so that he puts not himself under Christ. As Grotius says, this is that figure of exception mentioned by Greek rhetoricians as necessary in some instances, and is exemplified by the sentence, the sky covers all things, of course excepting the sky itself. This exception, Wordsworth thinks, Paul expressly makes in order to guard his Greek readers against the error of their own mythology, which makes Jupiter subject his own father, Saturn, to himself. Let the reader mark, that at the completion of this verse all things are under Christ, and Christ under the Father. The restoration of the mediatorial kingdom takes not all things from under Christ, as the coming home of the king’s eldest son, and the surrendry of his special temporal viceroyalty, does not diminish his perpetual rank and supremacy over all others, his father excepted. Rather is he higher, in the peaceful order and harmony of the home kingdom, for his temporary absence and victorious expedition. Christ’s kingdom is, therefore, “without end.”
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 27. For he hath put all things under his…
27. For he hath put all things under his feet] Here the meaning clearly is (see Psa_8:6, and the rest of this verse) that the Father hath put all things under the feet of the Son. “All things are put under His feet,” says Cyril of Alexandria, “because He made all things.” St Joh_1:3; Joh_1:10; Eph_3:9; Col_1:16; Heb_1:1.
it is manifest that he is excepted, which did put all things under him] This passage ought to be compared with the analogous one in Heb_2:7-9. Each of these supplies what is wanting in the other. In the one we have the Son, the manifestation of the Father’s glory and love, bringing everything in this lower world, which the Father has put under Him, into the most complete subjection to, and the most entire union with, His Heavenly Father. In the other we see the Eternal Father, while permitting, for His own wise purposes, the humiliation and suffering of Christ, doing so in order that all things should finally be put in subjection to ‘His Beloved Son, in Whom He was well pleased.’
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 (27) For he hath put all things under his…
(27) For he hath put all things under his feet.—1Co_15:26 is a parenthesis, and the “for” with which this verse commences goes back to 1Co_15:25. The connection is, Christ must reign until he has put all enemies under his feet. Christ must triumph, for according to the statement in Psa_8:6 (see also Psa_110:1), God hath put all things under man, and in a higher sense under the Son of Man. (For a similar application of Old Testament statement regarding man to Christ as the Son of Man, see Mat_21:16; Heb_2:7.) But when God says that all things are put under Him, He evidently is excepted who did put all things under Him. This leads up logically to the complete triumph of God the Father, expressed in the following verse, which is an expansion of 1Co_15:24, on which see Note there.
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 But when he saith. The "he" refers to God.…
But when he saith. The "he" refers to God. This indirect method of quotation is common in the rabbis. The reference is to Psa_8:7 (LXX), and the words, spoken of man in general, are here Messianically transferred to the federal Head of humanity, the ideal and perfect God Man, Jesus Christ. (For the fuller explanation of the matter, (Heb_2:5-10) He is excepted, which did put all things under him. So our Lord says, "All things are delivered unto me of my Father. (Mat_11:7) The universal dominion of Christ is also insisted on in Eph_1:20-22 1Pe_3:22.
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 27. For he put all things under his feet.…
27. For he put all things under his feet. Quoted from Psalm 8:6; a statement that Christ is Lord of all and that God has subjected all to him. He is excepted who, etc. God gave Christ the power, and hence he is excepted. The Father is not subject to the Son.
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 27. “For He subordinated all things beneath His feet;”…
27. “For He subordinated all things beneath His feet;” i. e., Christ, our glorious mediatorial King, with a single act of His omnipotence, as indicated by the Greek aorist, put his feet on the devil, sin and the whole problem of rebellion in the Divine empire. This He did the very moment He assumed the mediatorial kingdom, though centuries and ages elapse in the consummation. “But when He may say that all things have been subordinated, it is evident that He who subordinated all things is excepted;” i. e., as Christ Himself is the omnipotent mediatorial Conqueror who subdues “all rule, authority and power,” human and Satanic, antagonistical to the Divine administration, of course the consummation of the subordination of all the enemies of the Almighty does not include Himself, as He is really a party in the Divine administration.
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 For [saith the Psalmist], He put all things in…
For [saith the Psalmist], He put all things in subjection under his feet. But when he saith, All things are put in subjection [ Psa_8:6 ; Psa_110:1 ; Psa_2:6-9 ], it is evident that he [the Father] is excepted who did subject all things unto him .
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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 he has put everything under his feet
he has put everything under his feet
Kings who won wars would put their feet on the necks of those whom they had defeated. See how "put ... under his feet" is translated in 1 Corinthians 15:25. AT: "God has completely destroyed all of Christ's enemies" (See: Idiom)
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all things are subjected to him
This can stated as active. AT: "God has made all things subject to Christ" (See: Active or Passive)
the Son himself will be subjected
This can stated as active. AT: "the Son himself will become subject" (See: Active or Passive)
the Son himself
In the previous verses he was referred to as "Christ." AT: "Christ, that is, the Son himself"
Son
This is an important title that describes the relationship between Jesus and God. (See: Translating Son and Father)
translationWords
subject
God the Father
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 15:27 “God has put all things under his authority”:…
15:27 “God has put all things under his authority”: See Ps 8:6; cp. Matt 22:44.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.