1 Corinthians 15:24

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1 Corinthians 15:24 in Multiple Translations

Berean Standard Bible BSB

Then the end will come, when He hands over the kingdom to God the Father after He has destroyed all dominion, authority, and power.

King James Version KJV

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.

American Standard Version ASV

Then cometh the end, when he shall deliver up the kingdom to God, even the Father; when he shall have abolished all rule and all authority and power.

Bible in Basic English BBE

Then comes the end, when he will give up the kingdom to God, even the Father; when he will have put an end to all rule and to all authority and power.

Free Bible Version FBV

After this comes the end, when Christ hands over the kingdom to God the Father, having destroyed all rulers, authorities, and powers.

Geneva Bible 1599 GNV

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.

Young's Literal Translation YLT

then — the end, when he may deliver up the reign to God, even the Father, when he may have made useless all rule, and all authority and power —

World English Bible WEB

Then the end comes, when he will deliver up the Kingdom to God the Father, when he will have abolished all rule and all authority and power.

Noah Webster Bible WBS

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.

Douay-Rheims 1899 DRV

Afterwards the end, when he shall have delivered up the kingdom to God and the Father, when he shall have brought to nought all principality, and power, and virtue.

Translation for Translators T4T

Then, after Christ has destroyed all [DOU] the evil powers that oppose God, the world will end. Then Christ will give to God, his Father, his kingdom to completely rule over it.

Plain English Version PEV

Then Jesus will finish up all the bad spirits. Some of them are bosses, and some of them have power. He will take away their power, and he will finish them all up. Then the end will come, and Jesus will give everything to God, the father, and God will be the biggest boss for everybody.

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Berean Amplified Bible — 1 Corinthians 15:24

BAB

Word Study

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1 Corinthians 15:24 Interlinear (Deep Study)

BIB

GRK ειτα το τελος οταν παραδω την βασιλειαν τω θεω και πατρι οταν καταργηση πασαν αρχην και πασαν εξουσιαν και δυναμιν

ειτα eita G1534 then Adv

το ho G3588 the/this/who Art-NSN

τελος telos G5056 goal/tax Noun-NSN

οταν hotan G3752 when(-ever) Conj

παραδω paradidōmi G3860 to deliver Verb-2AAS-3S

την ho G3588 the/this/who Art-ASF

βασιλειαν basileia G932 kingdom Noun-ASF

τω ho G3588 the/this/who Art-DSM

θεω theos G2316 God Noun-DSM

και kai G2532 and Conj

πατρι patēr G3962 father Noun-DSM

οταν hotan G3752 when(-ever) Conj

καταργηση katargeō G2673 to abate Verb-AAS-3S

πασαν pas G3956 all Adj-ASF

αρχην archē G746 beginning Noun-ASF

και kai G2532 and Conj

πασαν pas G3956 all Adj-ASF

εξουσιαν exousia G1849 authority Noun-ASF

και kai G2532 and Conj

δυναμιν dunamis G1411 power Noun-ASF

Greek Word Study

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Greek Word Reference — 1 Corinthians 15:24

ειτα eita G1534 "then" Adv

The Greek word for 'then' shows sequence or time, like in Mark 8:25 and 1 Timothy 3:10. It can also mean 'moreover' or 'next' in a list. This word helps us understand when and how events happen in the Bible.

Definition: εἶτα adv., denoting sequence; __1. of time; then, next: Mrk.8:25, Luk.8:12, Jhn.13:5 19:27 20:27, 1Ti.3:10, Jas.1:15; before genitive abs., Mrk.4:17; in enumerations, 1Co.15:5 15:7 15:24, 1Ti.2:13. __2. In argument; __(a) therefore, then, __(b) furthermore: Heb.12:9 (cf. εἶτεν).† (AS)

Usage: Occurs in 15 NT verses. KJV: after that(-ward), furthermore, then See also: 1 Corinthians 12:28; James 1:15; Hebrews 12:9.

το ho G3588 "the/this/who" Art-NSN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

τελος telos G5056 "goal/tax" Noun-NSN

The goal or end result is the point aimed at as a limit, like the conclusion of an act or state. In the Bible, it refers to the termination or result of something, as seen in Luke 1:33 and 1 Corinthians 10:11.

Definition: τέλος, -ους, τό [in LXX for קֵץ, etc.; εἰς τὸ τ., chiefly for נֶצַח and cognate forms ;] __1. end: most frequently of the termination or limit of an act or state (in NT also of the end of a period of time, cl. τελευτή), Luk.1:33, 1Co.10:11, 2Co.3:13, 1Pe.4:7; by meton., of one who makes an end, Rom.10:4; ἕως (ἄχρι, μέκρι) τέλους, 1Co.1:8, 2Co.1:13, Heb.3:14 6:11, Rev.2:26; εἰς τ., to or at the end, Mat.10:22, Mrk.13:13, Luk.18:5, Jhn.13:1 (or here, to the uttermost, see Westc., in l); τ. ἔχειν, Luk.22:37; adverbially, τὸ δὲ τέλος, finally, 1Pe.3:8; of the last in a series, Rev.21:6 22:13; of the issue, fate or destiny, Mat.26:58; with genitive of thing(s), Rom.6:21, al.; with genitive of person(s), 2Co.11:13, al.; of the aim or purpose, 1Ti.1:5. __2. toll, custom, revenue: Rom.13:7; pl., as most usually, Mat.17:25 (AS)

Usage: Occurs in 40 NT verses. KJV: + continual, custom, end(-ing), finally, uttermost See also: 1 Corinthians 1:8; Luke 18:5; 1 Peter 1:9.

οταν hotan G3752 "when(-ever)" Conj

When or whenever refers to an uncertain future time, as in Matthew 6:2 and Mark 14:7, where it is used to describe expected events.

Definition: ὅταν (for ὅτ᾽ ἄν = ὅτε ἄν), temporal particle, with a conditional sense, usually of things expected to occur in an indefinite future; __1. prop., whenever; __(a) (a) with subjc. praes.: Mat.6:2, 5 Mrk.14:7, Luk.11:36, Jhn.7:27, Act.23:35, 1Co.3:4, al.; ἕως τ. ἡμέρας ἐκείνης, ὅ., Mat.26:29, Mrk.14:25; before τότε, 1Th.5:3; __(b) with subjc. aor. (M, Pr., 185): Mat.5:11, Mrk.4:15, Luk.6:22, Jhn.2:10 8:28 (Field, Notes, 94), 10:4, al. __2. As in Hom. (LS, see word), but not in cl. prose, with indic., when (M, Pr., 167f.; Bl., §65, 9): with impf., Mrk.3:11(cf. Gen.38:9, al.); with praes., Mrk.11:25; with fut.. Rev.4:9 (Swete, in l.); with aor., Mrk.11:19, Rev.8:1 (Swete, in ll.; M, Pr., 168, 248; Field, Notes, 35). (AS)

Usage: Occurs in 118 NT verses. KJV: as long (soon) as, that, + till, when(-soever), while See also: 1 Corinthians 3:4; Luke 16:4; Hebrews 1:6.

παραδω paradidōmi G3860 "to deliver" Verb-2AAS-3S

To deliver means to surrender or yield up, as when Jesus was handed over to the authorities in Matthew 11:27.

Definition: παρα-δίδωμι, [in LXX chiefly for נתן ;] correl. to παρδέχομαι, __1. to give or hand over to another: with accusative and dative, Mat.11:27 25:14, Luk.4:6, al.; of being delivered up to a course of teaching, pass. before εἰς, Rom.6:17. __2. to commit, commend: Act.14:26 15:40, 1Pe.2:23. __3. to give or deliver up to prison or judgment: with accusative of person(s), Mat.4:12, Mrk.1:14, Rom.4:25, 2Pe.2:4; id. before ὑπέρ, Rom.8:32; with dative, Mat.5:25, Mrk.15:1, Luk.12:58, Jhn.19:11, al.; id. before ἵνα, Jhn.19:16; with inf., Act.12:4; before εἰς, Mat.10:17 17:22 24:9, Luk.21:12, Act.8:3, 2Co.4:11, al.; τ. Σατανᾷ, 1Ti.1:20; id. before εἰς, 1Co.5:5; with the collat. idea of treachery (= προδίδωμι), with accusative of person(s), Mat.26:25, Mrk.14:11, Jhn.6:64, al.; id. with dative, Mat.26:15, al.; present ptcp., ὁ παραδιδοὺς, Mat.26:25, Mrk.14:42, Jhn.13:11. __4. to hand down, hand on or deliver verbally (traditions, commands, etc.): Mrk.7:13, Luk.1:2, Act.6:14, 1Co.11:2 15:2; pass., 2Pe.2:21, Ju 3. __5. to permit (for exx. in cl., see LS, see word): Mrk.4:29. (AS)

Usage: Occurs in 118 NT verses. KJV: betray, bring forth, cast, commit, deliver (up), give (over, up), hazard, put in prison, recommend See also: 1 Corinthians 5:5; Luke 23:25; 1 Peter 2:23.

την ho G3588 "the/this/who" Art-ASF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

βασιλειαν basileia G932 "kingdom" Noun-ASF

The kingdom refers to God's royal power and dominion, as described in Luke 1:33 and John 18:36, where Jesus' authority is recognized as being from God.

Definition: βασιλεία, -ας, ἡ (βασιλεύω), [in LXX chiefly for מַמְלָכָה ,מַלְכוּת ;] __1. prop. abstract, sovereignty, royal power, dominion: Luk.1:33 22:29, Jhn.18:36, Act.1:6, Heb.1:8, 1Co.15:24; λαβεῖν β., Luk.19:12, 15 Rev.17:12; δοῦναι τὴν, ib. 17; ἔχειν β., ib. 18; ἔρχεσθαι ἐν τ. (εἰς τὴν) β., Mat.16:28, Luk.23:42; β. τ. θεοῦ, Rev.12:10. __2. By meton., concrete (MM, Exp., x), __(a) a kingdom, the territory or people over whom the king rules (Est.5:3, al.): Mat.4:8 12:25, 26 24:7, Mrk.3:24 6:23, Luk.4:5, Heb.11:33, al.; __(b) the royal majesty (cf. our phrase His Majesty), the king himself (τ. σπέρμα τῆς β., 4Ki.11:1). __3. In LXX (Wis.6:5, Tob.13:1, al.), Targ. and NT, of the Messianic rule and kingdom, ἡ β. τ. θεοῦ, τ. οὐρανῶν (Heb. מַלְכוּת שָׁמַיִם, Aram. מַלְכוּתָא דִשׁמַיָּא; see Dalman, Words, 91-147; Cremer, 132, 658), the kingdom of God (on the equivalence of the two phrases, see Dalman, op. cit., 93, 218f.); τ. θεοῦ, Mat.6:33 12:28, al.; τ. οὐρανῶν, Mat.3:2 4:17, al.; τ. Χριστοῦ (מַלִכוּת דִמְשִׁיחא, Targ. Jon. on Isa.53:10), Eph.5:5; τ. κυρίου, 2Pe.1:11, Rev.11:15; τ. Δαυείδ, Mrk.11:10; absol., ἡ β., Mat.4:23, Jas.2:5, al. The kingdom is regarded as present: Mat.11:12, Luk.17:21, Rom.14:17, al.; as that which is to be consummated in the future, Mat.6:10, Mrk.9:1, Jhn.3:5, 2Pe.1:11, al. Noteworthy phrases are: ζητεῖν τὴν β., Mat.6:33; δέχεσθαι, Mrk.10:15; κλρονομεῖν, Mat.25:34; διδόναι, Lk 12:32; παραλαμβάνειν, Heb.12:28; αὐτῶν (τοιούτων) εστὶν ἡ β., Mat.5:3, 10 19:14, Mrk.10:14, Luk.18:16; διὰ τὴν β., Mat.19:12; ἕνεκεν τῆς β., Luk.18:29; εὐαγγελίζεσθαι, κηρύσσειν, διαγγέλλειν τὴν β., Luk.4:43 9:2, 60; ἤγγικεν ἡ β., Mat.3:2, Mrk.1:15; κλεῖς τῆς β., Mat.16:10; κλείειν τὴν β., Mat.23:14; υἱοὶ τῆς β., Mat.8:12 13:38 (cf. Cremer, 132, 658). (AS)

Usage: Occurs in 154 NT verses. KJV: kingdom, + reign See also: 1 Corinthians 4:20; Mark 4:30; Hebrews 1:8.

τω ho G3588 "the/this/who" Art-DSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

θεω theos G2316 "God" Noun-DSM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

πατρι patēr G3962 "father" Noun-DSM

A father is a male parent, like Joseph, the father of Jesus, as mentioned in Matthew 2:22 and Luke 1:17. It can also refer to a forefather or ancestor, like Abraham, as seen in Matthew 3:9 and John 8:39.

Definition: πατήρ, πατρός, -τρί, τέρα, [in LXX chiefly and very frequently for אָב ;] a father; __1. prop., __(a) of the male parent: Mat.2:22, Luk.1:17, Jhn.4:53; anarth., Heb.12:7 (M, Pr., 82 f.); pl., of both parents (cl.), Heb.11:23; οἱ π. τ. σαρκός, Heb.12:9; __(b) of a forefather or ancestor (in cl. usually in pl.; Hom., al.): Mat.3:9, Luk.1:73, Jhn.8:39, al.; pl., Mat.23:30, 32 Luk.6:23, 26 Jhn.4:20, 1Co.10:1, al. __2. Metaphorical, __(a) of an author, originator, or archetype (= αἴτιος, ἀρχηγός, etc.; Pind., Plat., al.): Jhn.8:41-44, Rom.4:11, 12 16. __(b) as a title of respect or honour, used of seniors, teachers and others in a position of responsible authority (Jdg.17:10, 2Ki.2:12, Pro.1:8, al.): Mat.23:9 Act.7:2 22:1, 1Jn.2:13. __3. Of God (as in cl. of Zeus) as Father; __(a) of created things: τ. φώτων, Jas.1:17; __(b) of all sentient beings: Eph.3:14, 15 Heb.12:9; __(with) of men, esp. those in covenant relation with Him (freq in OT and later Jewish lit.; see Dalman, Words, 184ff.): Mat.6:4, Luk.6:36, Jhn.4:21, Jas.3:9, al.; ὁ π. ὁ ἐν (τ.) οὐρανοῖς, Mat.5:16, Mrk.11:25; ὁ π. ὁ οὐράνιος, Mat.6:14 15:13; esp. in the Epp., of Christians: Rom.8:15, 2Co.6:18, Gal.4:6, Eph.2:18 4:6, 1Jn.2:1; with genitive qual., τ. οἰκτιρμῶν, 2Co.1:3; τ. δοξῆς, Eph.1:17; __(d) of Christ (Dalman, Words, 190 ff.); __(α) by our Lord himself: ὁ π., Mat.11:25-27, Luk.10:2, 22 Jhn.5:20-23, al.; ὁ π. μου, Mat.11:27, al.; ὁ ἐν τ. οὐρανοῖς, Mat.7:11, al.; ὁ οὐράνιος, Mat.15:13; vocat., Jhn.11:41 12:27, 28 17:1, 5, 11, 20, 25 (cf. Abbott, JG., 96 f.); __(β) by Apostles: Jhn.1:14 (anarth.; see M, Pr., l.with), Rom.15:6, 2Co.1:3 11:31, Eph.1:3, Col.1:3, Heb.1:5, 1Pe.1:3, Rev.1:6 (cf. Westc., Epp. Jo., 27-34). (AS)

Usage: Occurs in 370 NT verses. KJV: father, parent See also: 1 Corinthians 1:3; Hebrews 8:9; 1 Peter 1:2.

οταν hotan G3752 "when(-ever)" Conj

When or whenever refers to an uncertain future time, as in Matthew 6:2 and Mark 14:7, where it is used to describe expected events.

Usage: Occurs in 118 NT verses. KJV: as long (soon) as, that, + till, when(-soever), while See also: 1 Corinthians 3:4; Luke 16:4; Hebrews 1:6.

καταργηση katargeō G2673 "to abate" Verb-AAS-3S

To make something useless or inactive, like a tree that doesn't produce fruit, as seen in Luke 13:7. It can also mean to abolish or render something invalid, as in Romans 3:3 and Galatians 3:17.

Definition: κατ-αργέω, -ῶ (κατά, causative, ἀργός = ἀ-εργός), [in LXX: 2Es.4.21; 2Es.4.23; 2Es.5.5; 2Es.6.8 (בְּטֵל)* ;] to make idle or inactive (χέρας, Eur., Phœn., 753): of soil occupied by an unfruitful tree, Luk.13:7. Metaphorical (Inscr.), to render inoperative or invalid, to abrogate, abolish: Rom.3:3, 31, 1Co.1:28 6:13 13:11 15:24, Gal.3:17, Eph.2:15, 2Th.2:8, 2Ti.1:10, Heb.2:14; pass., Rom.4:14 6:6, 1Co.2:6 13:8 13:10 15:26, 2Co.3:7 3:11-14 Gal.5:11; before ἀπό (of persons), to be separated, discharged or loosed from, Rom.7:2, 6, Gal.5:4.† (AS)

Usage: Occurs in 26 NT verses. KJV: abolish, cease, cumber, deliver, destroy, do away, become (make) of no (none, without) effect, fail, loose, bring (come) to nought, put away (down), vanish away, make void See also: 1 Corinthians 1:28; 2 Timothy 1:10; Hebrews 2:14.

πασαν pas G3956 "all" Adj-ASF

This word means all or every, as in Matthew 3:10 and Romans 7:8, where it refers to everything or all people, emphasizing the universal nature of God's message.

Definition: πᾶς, πᾶσα, πᾶν, genitive, παντός, πάσης, παντός, [in LXX chiefly for כֹּל ;] all, every. __I. As adj., __1. with subst. anarth., all, every, of every kind: Mat.3:10 4:23, Mrk.9:49, Luk.4:37, Jhn.2:1o, Act.27:20, Rom.7:8, Rev.18:17, al. mult.; pl., all, Act.22:15, Rom.5:12, Heb.1:6, al.; of the highest degree, π. ἐξουσία (προθυμία, χαρά), Mat.28:18, Act.17:11, Phi 2:29, al.; also the whole (though in this sense more frequently with art.), Mat.2:3, Act.2:36, Rom.11:26. __2. C. art. (before the art., after the noun, or, denoting totality, between the art. and noun), all, whole: Mat.8:32 13:2, Mrk.5:33, Luk.1:10, Act.7:14, Rom.3:19, Gal.5:14, Eph.4:16, al.; pl., Mat.2:4, Mrk.4:13, Rom.1:5, al. __II. As pron., __1. masc. and fem., every one: Mrk.9:49, Luk.16:16, Heb.2:9; before rel. pron., Mat.7:24, Act.2:21, Gal.3:10, al.; with ptcp. (anarth.), Mat.13:19, Luk.11:4; with ptcp. (with art.), Mat.5:22, Mrk.7:8, Luk.6:47, Jhn.3:8, Rom.1:16, al.; pl., πάντες, absol., all, all men, Mat.10:22, Mrk.13:13, Luk.20:38, Jhn.1:7 3:26, 1Co.8:1, al.; οἱ π. (collectively, as a definite whole), Rom.11:32, 1Co.1:17, Eph.4:13, al.; π. οἱ (ὅσοι), Mat.4:24, Mrk.1:32, Luk.4:40, al. __2. Neut., __(a) sing., πᾶν, everything, all: πᾶν τό, with ptcp., 1Co.10:25, 27, Eph.5:13, 1Jn.2:16 5:4 (sc. ὄν); πᾶν ὅ, Jhn.17:2, Rom.14:23; collectively, of persons (Westc., in l.), Jhn.6:37, 39; with prep., in adverbial phrases, διὰ παντός, always, Mat.18:10, al.; ἐν παντί, in everything, in every way, 2Co.4:8, Phi 4:6, al.; __(b) pl., πάτνα, all things: absol., Jhn.1:3, 1Co.2:10, Heb.2:8, al.; of certain specified things, Mrk.4:34, Luk.1:3, Rom.8:28, 1Th.5:21, al.; accusative, πάντα, adverbially, wholly, in all things, in all respects, Act.20:35, 1Co.9:25, al.; with art., τὰ π., all things (a totality, as distinct from anarth. πάντα, all things severally; cf. Westc, Eph., 186f.), absol.: Rom.11:36, 1Co.8:6, Eph.3:9, Heb.1:3, al.; relatively, Mrk.4:11, Act.17:25, Rom.8:32, al.; πάντα, with ptcp., Mat.18:31, al.; πάντα ταῦτα (ταῦτα π.), Mat.6:32, 33, al.; πάντα, with prep, in adverbial phrases, πρὸ πάντων, above all things, Jas.5:12, 1Pe.4:8; ἐν π́, in all things, in all ways, 1Ti.3:11, 1Pe.4:11, al.; κατὰ πάντα, in all respects, Act.17:22, al. __3. C. neg., πᾶς οὐ (μή) = οὐδείς, see: οὐ and μή, and cf. M, Pr., 245f. (AS)

Usage: Occurs in 1080 NT verses. KJV: all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever See also: 1 Corinthians 1:2; 1 Peter 2:13; 1 Peter 1:15.

αρχην archē G746 "beginning" Noun-ASF

The Greek word for beginning refers to the start or origin of something, used in John 1:1 to describe the beginning of creation. It can also refer to a chief or leader in a particular context, such as a magistrate or ruler.

Definition: ἀρχή, -ῆς, ἡ [in LXX for קֶדֶם, רֹאשׁ, רֹאשׁ, etc. ;] __1. beginning, origin; __(a) absol., of the beginning of all things: of God as the Eternal, the First Cause, Rev.21:6 (cf. 18); similarly, of Christ, Rev.22:13; of Christ as the uncreated principle, the active cause of creation, Rev.3:14; in his relation to the Church, Col.1:18; ἐν ἀ., Jhn.1:1-2; ἀπ᾽ ἀ. (and ἀπ᾽ ἀ. κτισεως), Mat.19:4, 8 24:21, Mrk.10:6 13:19, Jhn.8:44, 2Th.2:13, 2Pe.3:4, 1Jn.1:1 Jn 2:13-14 Jn 2:24; κατ ἀρχἀς, Heb.1:10; __(b) relatively: Heb.7:3; ἀ. ὠδίνων, Mat.24:8, Mrk.13:9; τ. σημείων, Jhn.2:11; τ. ὑποστάσεως, Heb.3:14; τ. λογίων, Heb.5:12; ὁ τ. ἀρχῆς τ. Χριστοῦ λόγος, the account of the beginning, the elementary view of Christ, Heb.6:1; ἀρχὴν λαμβάνειν, to begin, Heb.2:3; ἐξ ἀ., Jhn.6:64 16:4; ἀπ᾽ ἀ., Luk.1:2, Jhn.15:27, 1Jn.2:7 Jn 2:24 Jn 3:11, 2Jn.5-6; ἐν ἀ., Act.11:15 26:4, Php.4:15; τὴν ἀρχήν, adverbially, at all (Hdt., al.; v MM, see word): Jhn.8:25. __2. an extremity, a corner: Act.10:11 11:5. __3. sovereignty, principality, rule (cf. DB, i, 616 f.): Luk.12:11 20:20, Rom.8:38, 1Co.15:24, Eph.1:21 3:10 6:12, Col.1:16 2:10, 15 Tit.3:1, Ju 6 (Cremer, 113).† (AS)

Usage: Occurs in 55 NT verses. KJV: beginning, corner, (at the, the) first (estate), magistrate, power, principality, principle, rule See also: 1 Corinthians 15:24; Hebrews 6:1; Hebrews 1:10.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

πασαν pas G3956 "all" Adj-ASF

This word means all or every, as in Matthew 3:10 and Romans 7:8, where it refers to everything or all people, emphasizing the universal nature of God's message.

εξουσιαν exousia G1849 "authority" Noun-ASF

Authority refers to the power or freedom to act, like the authority given to Jesus in John 10:18 or the freedom to exercise a gift in 1 Corinthians 9:12.

Definition: ἐξουσία, -ας, ἡ (ἔξεστι), [in LXX: 4Ki.20:13, Psa.113 (114):2 135 (136)8, 9, Isa.39:2, Jer.28 (51):28 (מֶמְשָׁלָה), frequently in Da for Aram. שָׁלְטָן, etc., Wis.10:14, Sir.9:13, al. ;] __1. prop., liberty or power to act, freedom to exercise the inward force or faculty expressed by δύναμις (which see): 1Co.9:12; ἐ. ἔχειν, 2Th.3:9; id. before inf., Jhn.10:18, 1Co.9:4, 5; with genitive obj., Rom.9:21; before ἐπί, with accusative, Rev.22:14; περί, 1Co.7:37. __2. Later (cf. Milligan, Th., 114; MM, Exp., xiv), of the power of right, authority: Mat.21:33, Mrk.11:28, Luk.20:2; of Messianic authority, Mat.9:6, Mrk.2:10, al.; of apostolic authority, 2Co.10:8 13:10; of the authority of government: Mat.8:9 28:18, Ju 25, Rev.12:10, al.; esp. of judicial authority, Luk.20:20, Jhn.19:10, 11. __3. Meton., __(a) jurisdiction: Luk.23:7 (cf. 1Ma.6:11, Isa.39:2); __(b) a ruler or magistrate: Rom.13:1-3; pl., Luk.12:11, Rom.13:1, Tit.3:1; __(with) of supramundane powers (syn. with ἀρχή, δύναμις, θρόνος, κυριότης): 1Co.15:24, Eph.1:21 3:10, Col.2:10, 1Pe.3:22, al. (Cremer. 236). SYN.: see: δύναμις. (AS)

Usage: Occurs in 93 NT verses. KJV: authority, jurisdiction, liberty, power, right, strength See also: 1 Corinthians 7:37; Luke 20:2; 1 Peter 3:22.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

δυναμιν dunamis G1411 "power" Noun-ASF

Power or strength, like miraculous ability, as seen in Matthew 25:15 and Acts 3:12, referring to the power to perform miracles or great deeds.

Definition: δύναμις, -εως, ἡ (δύναμαι), [in LXX for עֹז ,גּבוּרָה ,צָבָה ,(חֵיל) חַיִל, etc.; 35 words in all ;] power, might, strength; relatively, ability, power to perform: Mat.25:15, Act.3:12, Heb.11:11; κατὰ δ., 2Co.8:3; παρὰ δ., ib.; ὑπὲρ δ., 2Co.1:8; of pecuniary ability, 2Co.8:3, Rev.18:3; absol., power, might: Luk.24:49, Act.1:8; opposite to ἀσθένεια, 1Co.15:43; ἡ δ. τ. ἁμαρτίας, 1Co.15:56; of power in action, Rom.1:16, 20 1Co.1:18, Php.3:10, al.; ἡ δ. τ. θεοῦ, Mat.22:29, Mrk.12:24, Rom.1:20, al.; opposite to μόρφωσις, 2Ti.3:5; in doxologies, Rev.4:11 7:12, al.; ἐν δ., Mrk.9:1, Luk.4:36, Rom.1:4, al.; of the power of performing miracles, Act.6:8, 2Th.2:9; pl., Mat.13:54, Mrk.6:14, Gal.3:5, al.; of the force or meaning of a word (Plat., al.), 1Co.14:11. By meton., of persons or things; __(a) of God, Mat.26:64, Mrk.14:62 (Dalman, Words, 200ff.); __(b) of angels, Rom.8:38, Eph.1:21, 1Pe.3:22; __(with) of armies, pl. [LXX for צְבָאוֹת ], metaphorically, of the stars, Mat.24:29, Mrk.13:25, Luk.21:26; __(d) of that wh. manifests God's power: Christ, 1Co.1:24; τ. εὐαγγέλλιον, Rom.1:16; ἡ δ. τ. κυρίου, 1Co.5:4; __(e) of mighty works (Tr., Syn., §xci), δ. ποιεῖν, Mrk.6:5 9:39; pl., Mat.7:22, Mrk.6:2, Luk.10:13, al.; σημεῖακ. δ., Act.8:13; δ. κ. τέρατα κ. σημεῖα, Act.2:22, 2Co.12:12. SYN.: βία, ἐνέργεια, ἐξουσία, ἰσχύς, κράτος (see Tr., l.with; Cremer, 218, 236; DB, i, 616; iv, 29; DCG, i, 607; ii, 188). (AS)

Usage: Occurs in 116 NT verses. KJV: ability, abundance, meaning, might(-ily, -y, -y deed), (worker of) miracle(-s), power, strength, violence, mighty (wonderful) work See also: 1 Corinthians 1:18; Luke 1:17; 1 Peter 1:5.

Study Notes — 1 Corinthians 15:24

Show Verse Quote Highlights

Context
Cross References
1 Corinthians 15:24 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Corinthians 15:24
Jamieson-Fausset-Brown on 1 Corinthians 15:24
Matthew Poole's Commentary on 1 Corinthians 15:24
Trapp's Commentary on 1 Corinthians 15:24
Ellicott's Commentary on 1 Corinthians 15:24
Adam Clarke's Commentary on 1 Corinthians 15:24
Cambridge Bible on 1 Corinthians 15:24
Barnes' Notes on 1 Corinthians 15:24
Whedon's Commentary on 1 Corinthians 15:24
Sermons on 1 Corinthians 15:24

Context — The Order of Resurrection

22For as in Adam all die, so in Christ all will be made alive. 23But each in his own turn: Christ the firstfruits; then at His coming, those who belong to Him.

24Then the end will come, when He hands over the kingdom to God the Father after He has destroyed all dominion, authority, and power.

25For He must reign until He has put all His enemies under His feet. 26The last enemy to be destroyed is death.

Cross References

	Reference	Text (BSB)
1	Daniel 7:27	Then the sovereignty, dominion, and greatness of the kingdoms under all of heaven will be given to the people, the saints of the Most High. His kingdom will be an everlasting kingdom, and all rulers will serve and obey Him.’
2	Daniel 7:14	And He was given dominion, glory, and kingship, that the people of every nation and language should serve Him. His dominion is an everlasting dominion that will not pass away, and His kingdom is one that will never be destroyed.
3	Matthew 28:18	Then Jesus came to them and said, “All authority in heaven and on earth has been given to Me.
4	Matthew 11:27	All things have been entrusted to Me by My Father. No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal Him.
5	Daniel 2:44	In the days of those kings, the God of heaven will set up a kingdom that will never be destroyed, nor will it be left to another people. It will shatter all these kingdoms and bring them to an end, but will itself stand forever.
6	Isaiah 9:7	Of the increase of His government and peace there will be no end. He will reign on the throne of David and over his kingdom, to establish and sustain it with justice and righteousness from that time and forevermore. The zeal of the LORD of Hosts will accomplish this.
7	1 Timothy 6:15	which the blessed and only Sovereign One—the King of kings and Lord of lords—will bring about in His own time.
8	John 13:3	Jesus knew that the Father had delivered all things into His hands, and that He had come from God and was returning to God.
9	Matthew 24:13	But the one who perseveres to the end will be saved.
10	John 3:35	The Father loves the Son and has placed all things in His hands.

1 Corinthians 15:24 Summary

This verse, 1 Corinthians 15:24, is talking about the end of time when Jesus will give the kingdom back to God the Father. Before that happens, Jesus will get rid of all the bad powers and authorities that are against God, as seen in Psalm 110:1. This is a part of God's big plan to make everything new and perfect again (see Revelation 21:1-5). It's a reminder that Jesus is in charge and will one day make all things right, and we can trust in His power and love, just like it says in Romans 8:28.

Frequently Asked Questions

What is meant by 'the end' in 1 Corinthians 15:24?

The 'end' refers to the culmination of God's plan, when Jesus Christ will hand over the kingdom to God the Father, as stated in this verse, after defeating all enemies, including death, as mentioned in 1 Corinthians 15:26.

How will Jesus destroy all dominion, authority, and power?

According to 1 Corinthians 15:25, Jesus must reign until He has put all His enemies under His feet, which includes destroying death, the last enemy, as mentioned in 1 Corinthians 15:26, and fulfilling Psalm 110:1.

What is the significance of Jesus handing over the kingdom to God the Father?

This act signifies the completion of Jesus' work on earth and the restoration of all things to the Father, as seen in 1 Corinthians 15:28, where Jesus will subject Himself to God the Father, so that God may be all in all.

Is this event in 1 Corinthians 15:24 related to the second coming of Christ?

Yes, this event is closely tied to the second coming of Christ, as mentioned in 1 Corinthians 15:23, where it says 'then at His coming, those who belong to Him' will be raised, indicating a future time when Christ returns and establishes His kingdom before handing it over to God the Father.

Reflection Questions

What does it mean for Jesus to destroy all dominion, authority, and power, and how does this impact my life as a believer?
How can I live in light of the fact that Jesus will one day hand over the kingdom to God the Father, and what does this mean for my daily priorities?
What does the phrase 'the end will come' evoke in my heart, and how can I prepare myself for this future event?
In what ways can I partner with Jesus in His mission to destroy all enemies, including death, and how can I trust in His ultimate victory?

Gill's Exposition on 1 Corinthians 15:24

Then cometh the end,.... Or "after that the end", the end of all things; either at the close of the thousand years, when the wicked dead will be raised last, and the final state of all men will

Jamieson-Fausset-Brown on 1 Corinthians 15:24

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.

Matthew Poole's Commentary on 1 Corinthians 15:24

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, , 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. 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.

Trapp's Commentary on 1 Corinthians 15:24

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.

Ellicott's Commentary on 1 Corinthians 15:24

(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”—Luke 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 John 17:5; Hebrews 1:8.)

Adam Clarke's Commentary on 1 Corinthians 15:24

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 - καιδυναμιν. 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. 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.

Cambridge Bible on 1 Corinthians 15:24

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,’ Revelation 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 Luke 1:33 (cf. Daniel 7:14; Hebrews 1:8; Hebrews 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.when he shall have put down all rule and all authority and power] Put down, literally, brought to an end. See ch. 1 Corinthians 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. 1 Corinthians 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. Colossians 2:10.

Barnes' Notes on 1 Corinthians 15:24

Then cometh the end - Then is the end; or then “is” the consummation.

Whedon's Commentary on 1 Corinthians 15:24

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.

Sermons on 1 Corinthians 15:24

	Sermon	Description
	The Middle of the Book by Vance Havner	In this sermon, the speaker emphasizes that God has a definite purpose from the beginning of creation, as recorded in the Bible. The purpose of God is divided into three chapters:
	Back to God by Joseph Parker	Joseph Parker preaches about the importance of getting back to the divine intention 'from the beginning of the creation,' emphasizing the need to understand God's original purpose
	The Cross Destroying the Serpent by Watchman Nee	Watchman Nee emphasizes the profound significance of the Cross in destroying the serpent, which symbolizes Satan and the power of death. He explains that through His death, Jesus n
	The Final Judgment by Jonathan Edwards	Jonathan Edwards preaches about the Final Judgment, emphasizing the righteousness of Jesus Christ as the appointed Judge. He explains how the judgment will be conducted, with the w
	The Exaltation of Christ, With His Present State and Condition in Glory During the Continuance of His Mediatory Office by John Owen	John Owen emphasizes the exaltation of Christ and His current state in glory as central to the Christian faith. He explains that Christ's ascension into heaven signifies His mediat
	The Kingdom of God by T. Austin-Sparks	T. Austin-Sparks emphasizes the critical state of the spiritual history of the universe, highlighting the increasing opposition to God and the pressing question of which kingdom wi
	Praying Without Doubting by T.M. Anderson	T.M. Anderson preaches about the power of faith in prayer, emphasizing the importance of having unwavering faith in God's ability to answer prayers. He highlights that through fait