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1 Corinthians 15:24
Verse
Context
The Order of Resurrection
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.
Sermons
Joseph Parker
St. John Chrysostom
Edward Payson
Andrew Murray
Kim Riddlebarger
Watchman Nee
T.M. AndersonSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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, etc.; 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 Luk 1:33.
Jamieson-Fausset-Brown Bible Commentary
Then--after that: next in the succession of "orders" or "ranks." the end--the general resurrection, and final judgment and consummation (Mat 25:46). 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).
John Gill Bible Commentary
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.
Tyndale Open Study Notes
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).
1 Corinthians 15:24
The Order of Resurrection
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.
- Scripture
- Sermons
- Commentary
Back to God
By Joseph Parker1GEN 1:27GEN 2:24PSA 24:1MRK 10:61CO 15:24Joseph 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 for humanity and society. He contrasts the temporary laws and arrangements made by Moses with the eternal divine plan, urging listeners to focus on God's intent rather than human inventions. Parker highlights the significance of man's relationship with God, with fellow humans, animals, and nature, pointing towards a restoration of the original divine design for all aspects of life.
John 6:28-40
By St. John Chrysostom0MAT 10:28JHN 6:31JHN 6:37JHN 6:40JHN 14:231CO 15:242CO 5:10HEB 10:37John Chrysostom preaches about the importance of faith in Jesus Christ as the true Bread of Life, contrasting it with the material desires and unbelief of the Jews who sought signs and miracles for their own satisfaction. He emphasizes the need for spiritual nourishment that leads to everlasting life, pointing out that Jesus came not to do His own will but the will of the Father, which includes offering salvation to all who believe in Him. Chrysostom also highlights the significance of the Resurrection and Judgment Day, urging believers to live in anticipation of these events and not be swayed by the temporary pleasures or challenges of this world.
Christ a King.
By Edward Payson0PSA 72:8ISA 9:6DAN 7:131CO 15:24PHP 2:6REV 19:16Edward Payson preaches about the mediatorial kingdom of Christ, emphasizing the various names and titles by which Jesus is described in the Bible, particularly focusing on His role as Ruler or King. Payson explains that Christ's kingdom is not temporal but spiritual, established in the hearts of men for righteousness, peace, and joy in the Holy Ghost. He delves into the origin, design, and progress of Christ's Mediatorial kingdom, highlighting the spread of the gospel and the future glories of Messiah's reign. Payson concludes by discussing the termination of Christ's mediatorial kingdom, pointing towards the day of judgment when all enemies will be put under His feet, and Christ will deliver up the kingdom to God, signifying the end of His delegated power and authority.
He Is All. He Works All. He Claims All
By Andrew Murray0RevivalGod's Sovereignty1CO 15:24Andrew Murray emphasizes the ultimate glory of God in the final consummation of all things, where Christ delivers the kingdom to the Father, highlighting that God will be all in all. He stresses that the essence of the Christian life is to aim for this divine glory, which is made possible through the Holy Spirit given to believers. Murray calls for a revival that seeks to understand and embrace the fullness of God, who is the source, sustainer, and ultimate claim of all things.
A Present or Future Millennium?
By Kim Riddlebarger0MAT 24:3JHN 6:39ACT 2:171CO 15:242PE 3:10REV 20:4Kim Riddlebarger delivers a sermon on the misconceptions surrounding eschatology, particularly the dominance of premillennialism in American Evangelical circles and the lack of popular resources defending Amillennialism. He emphasizes the importance of interpreting the Bible with the analogy of faith, allowing Scripture to interpret Scripture to develop a clear understanding of eschatology. Riddlebarger presents the two-age model, contrasting 'this age' with 'the age to come,' focusing on the return of Christ as the key event in biblical prophecy and debunking the idea of a future earthly millennial reign of Christ.
The Cross Destroying the Serpent
By Watchman Nee0The Power of the CrossVictory in ChristROM 6:6ROM 8:31CO 2:81CO 15:241CO 15:262CO 5:19HEB 2:14REV 20:10REV 21:4REV 22:3Watchman 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 not only defeated the serpent but also initiated the creation of a new race, freeing humanity from the curse of the Fall. The Cross serves as God's ultimate weapon against sin, Satan, and death, leading to the promise of a new heaven and earth. Nee highlights that the victory of Christ on the Cross is the foundation for believers to triumph over the world, flesh, and the devil. Ultimately, the Cross signifies the complete destruction of the old creation and the establishment of a new creation in Christ.
Praying Without Doubting
By T.M. Anderson0MRK 11:23LUK 17:5ACT 3:20ROM 8:311CO 15:24T.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 faith, we can possess a measure of God's faith, enabling us to accomplish His works and participate in His eternal purpose. Anderson encourages praying without doubt, believing that God's power can remove mountains of human misery and bring about complete deliverance from sin. He stresses the significance of aligning our prayers with the words and promises of Christ, as they play a vital role in the final fulfillment of God's will and the restoration of all things.
Christianity and the Future
By David Shelby Corlett0MAT 18:10MAT 25:46JHN 5:281CO 5:101CO 15:241CO 15:511CO 15:54PHP 3:201TH 4:152PE 3:13David Shelby Corlett preaches about the kingdom of God as a present reality and a future hope, emphasizing the rule of Christ over His people through the Holy Spirit and the ultimate consummation of God's kingdom. Believers anticipate the second coming of Christ, where the living and the dead in Christ will be united with Him. The Christian view of death is seen as a transition to a new life in a glorified body, and the resurrection will bring both the just and the unjust back to life. Glorification represents the completion of salvation, transforming believers into the likeness of Christ's glorious body.
The Church of Our Lord
By Olin Alfred Curtis0MAT 5:14LUK 17:21ROM 14:171CO 15:24EPH 5:27Olin Alfred Curtis preaches about the Kingdom of God, emphasizing that it is the highest good granted by God to the community established through Christ's revelation. While the church represents the visible aspect of His kingdom, they are not interchangeable entities. The Kingdom of God is both a present reality and a future ideal, where God reigns over loyal subjects. The church, as the concrete expression of the Kingdom of Christ, serves as a means to advance towards the ideal Kingdom of God.
Part 4: Amillenniallism From Augustine to Modern Times
By John F. Walvoord0LUK 10:18ACT 5:31CO 5:51CO 7:51CO 15:242CO 12:7REV 20:2John F. Walvoord delves into the significant impact of Augustine on theology, particularly in shaping Catholic and Protestant doctrines. Augustine's contributions to the areas of church doctrine, hamartiology, grace, and predestination, as well as his pivotal role in the early history of amillennialism, are highlighted. The sermon explores Augustine's interpretation of the millennium, his spiritualized approach to Scripture, and the failure of his predictions regarding the second advent. It also examines the development of amillennialism in the Protestant Reformation and modern times, comparing different viewpoints within this theological framework.
The Final Judgment
By Jonathan Edwards0MAT 25:31ACT 17:311CO 15:242PE 3:7REV 19:7Jonathan 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 world judged according to works, leading to eternal punishment for the wicked and eternal life for the righteous. Edwards highlights the increase in misery for the wicked and happiness for the saints after judgment, culminating in the dissolution of the world by fire and the eternal glory of the redeemed.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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, etc.; 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 Luk 1:33.
Jamieson-Fausset-Brown Bible Commentary
Then--after that: next in the succession of "orders" or "ranks." the end--the general resurrection, and final judgment and consummation (Mat 25:46). 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).
John Gill Bible Commentary
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.
Tyndale Open Study Notes
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).