- Home
- Bible
- 1 Corinthians
- Chapter 15
- Verse 15
1 Corinthians 15:26
Verse
Context
The Order of Resurrection
25For He must reign until He has put all His enemies under His feet.26The last enemy to be destroyed is death. 27For “God has put everything under His feet.” Now when it says that everything has been put under Him, this clearly does not include the One who put everything under Him.
Sermons
Keith Daniel
Martin Knapp
George Fox
Daniel Steele
Thomas Watson
Watchman NeeSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
The last enemy - Death, shall be destroyed; καταργειται, shall be counter-worked, subverted, and finally overturned. But death cannot be destroyed by there being simply no farther death; death can only be destroyed and annihilated by a general resurrection; if there be no general resurrection, it is most evident that death will still retain his empire. Therefore, the fact that death shall be destroyed assures the fact that there shall be a general resurrection; and this is a proof, also, that after the resurrection there shall be no more death.
Jamieson-Fausset-Brown Bible Commentary
shall be--Greek, "is done away with" (Rev 20:14; compare Rev 1:18). It is to believers especially this applies (Co1 15:55-57); even in the case of unbelievers, death is done away with by the general resurrection. Satan brought in sin, and sin brought in death! So they shall be destroyed (rendered utterly powerless) in the same order (Co1 15:56; Heb 2:14; Rev 19:20; Rev 20:10, Rev 20:14).
John Gill Bible Commentary
And when all things shall be subdued unto him,.... For all things as yet are not put under him in fact; though in right God the Father has given to him an authoritative power over all things, and a right to dispose of them at his pleasure; but all things are not actually and in their full extent subject to him, yet they will be when the last enemy is destroyed: and then shall the Son also himself be subject unto him that put all things under him; which must be interpreted and understood with great care and caution; not in the Sabellian sense, of refunding of the characters of the Son, and so of the Father unto God; when they suppose these characters, which they imagine to be merely nominal, bare names, will be no more, and God shall be all; but as the Father will always remain a father, so the Son will remain a son; for, as the Son of the Highest, he will reign over his people for ever, and he the Son, as a priest, is consecrated for ever, more: nor in the Eutychian sense, of the change of the human mature into the divine, in which they fancy it will be swallowed up, and God will be all; but Christ will always continue as a man; he went up to heaven as such, and he will return as a man, and be visible to all in the human nature, and in that be the object of the wonderful vision of the saints to all eternity: nor in the Arian sense, according to the divine nature, as if he was in that inferior to the Father, when he is equal with him, has all the perfections he has, and the whole fulness of the Godhead dwelling in him; it is much better and safer to understand it as it commonly is of him, as man; though in this sense, he was always subject to his Father, ever since he was incarnate, whereas this seems to respect something peculiar at this time. Others therefore think, that the church, the mystical body of Christ, is here meant, which in all its members, and these both in soul and body, will be presented and delivered up to God; but the words are spoken of him under whom all things are put, which is not true of the church; and though that is sometimes called Christ, yet never the Son; and besides, the church has been always subject to God, though indeed, it will not be in all its members, and in every respect subject until this time: it is best, therefore to understand it of the Son's giving up the account of his mediatorial kingdom and concerns to his Father; when it will appear that he has in the whole of his conduct and administration been subject to him; that he has in all things acted in his name, done all by his power, and to his honour and glory; and now having accomplished all he undertook and was intrusted with, gives in his account, delivers up his charge, and resigns his office; all which will be plain proofs of his subjection: when I say he will resign or lay aside his office as Mediator, my meaning is not that he will cease to be God-man and Mediator; but that he will cease to administer that office as under God, in the manner he now does: he will be the prophet of the church, but he will not teach by his Spirit, and word, and ordinances as now, but will himself be the immediate light of the saints, he will be a priest for ever, the virtue of his sacrifice and intercession will always remain, but he will not plead and intercede as he now does; he will also reign for ever over and among his saints, but his kingdom will not be a vicarious one, or administered as it now is; nor be only in his hands as Mediator, but with God, Father, Son, and Spirit: that God may be all in all; for by God is not meant the Father personally, but God essentially considered, Father, Son, and Spirit, who are the one true and living God; to whom all the saints will have immediate access, in whose presence they will be, and with whom they shall have uninterrupted fellowship, without the use of such mediums as they now enjoy; all the three divine Persons will have equal power and government in and over all the saints; they will sit upon one and the same throne; there will be no more acting by a delegated power, or a derived authority: God will be all things to all his saints, immediately without the use of means; he will be that to their bodies as meat and clothes are, without the use of them; and all light, glory, and happiness to their souls, without the use of ordinances, or any means; he will then be all perfection and bliss, to all the elect, and in them all, which he now is not; some are dead in trespasses and sins, and under the power of Satan; the number of them in conversion is not yet completed; and, of those that are called many are in a state of imperfection, and have flesh as well as spirit in them; and of those who are fallen asleep in Christ, though their separate spirits are happy with him, yet their bodies lie in the grave, and under the power of corruption and death; but then all being called by grace, and all being raised, and glorified in soul and body, God will be all in all: this phrase expresses both the perfect government of God, Father, Son, and Spirit, over the saints to all eternity, and their perfect happiness in soul and body, the glory of all which will be ascribed to God; and it will be then seen that all that the Father has done in election, in the council and covenant of peace, were all to the glory of his grace; and that all that the Son has done in the salvation of his people, is all to the glory of the divine perfections: and that all that the Spirit of God has wrought in the saints, and all that they have done under his grace and influence, are all to the praise and glory of God, which will in the most perfect manner be given to the eternal Three in One. The Jews have some expressions somewhat like this, as when they say (i) of God, "things future, and things that are past, are together with thee; what is from everlasting and to everlasting, or from the beginning of the world to the end of it, these are "all" of them in thee, and thou art "in" them "all".'' So "all", is with the Cabalistic doctors (k), the name of the Lord. And he is so called because all things are in him; "Jovis omnia plena". (i) R. Judah in Shir Hajichud, fol. 341. 1. apud Seder Tephillot, Ed Basil. (k) Lex. Cabalist. p. 474, 475, 652. Shaare Orah, fol. 6. 1.
1 Corinthians 15:26
The Order of Resurrection
25For He must reign until He has put all His enemies under His feet.26The last enemy to be destroyed is death. 27For “God has put everything under His feet.” Now when it says that everything has been put under Him, this clearly does not include the One who put everything under Him.
- Scripture
- Sermons
- Commentary
Teach Us to Number Our Days Part 1
By Keith Daniel1.7K47:47PSA 116:15ROM 8:1ROM 8:221CO 15:261CO 15:55HEB 2:9HEB 9:271JN 3:14REV 14:13
This sermon delves into the inevitability of death and the importance of being prepared for the afterlife. It emphasizes the brevity of life, the reality of facing judgment after death, and the need for faith in Jesus Christ to overcome the fear of death and find eternal peace. The speaker shares personal stories and biblical truths to highlight the significance of being saved and living with the assurance of salvation.
A Sermon Occasioned by the Death of Mr. Aaron Spurrier, Baptist Minister.
By John Gill0DeathEternal LifeISA 40:11JER 31:3MAT 9:38LUK 23:431CO 15:262CO 5:1PHP 1:231TH 4:14HEB 2:15JAS 4:14John Gill reflects on the life and death of Mr. Aaron Spurrier, emphasizing the apostle Paul's desire to depart and be with Christ as a profound truth for believers. He highlights the transient nature of life and the ultimate joy of being united with Christ after death, which Mr. Spurrier longed for as he completed his earthly ministry. Gill encourages the congregation to recognize the providence of God in Spurrier's passing and to find comfort in the hope of eternal life. He reminds them that while they mourn their loss, they should also celebrate the legacy of faith and service left behind by their pastor. The sermon serves as a call to remain steadfast in their faith and to seek God's guidance in the face of loss.
The New Earth. -- (Rev. 21:1-8)
By Martin Knapp0ISA 25:8ISA 65:171CO 15:262PE 3:13REV 21:1Martin Knapp preaches about the vivid description of events following the final judgment, focusing on the promise of God to make all things new. The chapter describes the new earth and its glorious capital, the New Jerusalem, symbolizing the beginning of eternity of holiness. The sermon emphasizes that the earth will not be annihilated but purified by fire, becoming the eternal inheritance of the saints. It highlights the characteristics of the new earth, including the presence of God, the absence of tears, death, mourning, crying, pain, and the enforcement of prohibitory laws against sin and unbelief.
Epistle 77
By George Fox0Spiritual RenewalUnity in ChristISA 40:31ISA 61:10MAT 25:14ROM 5:5ROM 16:201CO 15:262CO 4:42CO 5:32CO 5:17EPH 5:8JAS 1:171JN 1:7REV 21:17George Fox emphasizes the importance of waiting in the measure of the life of God to guide our minds towards the Father of life, urging believers to shed the changing aspects of life and embrace the unchanging nature of God. He warns against being found 'naked' in spiritual terms, which signifies being caught in the transient and blind aspects of life. Fox encourages the faithful to seek renewal of strength from God, live in peace, and allow the love of God to abound in their hearts, which leads to transformation and unity among believers. He stresses the necessity of maintaining spiritual meetings and being faithful to the gifts God has given, as this fosters the presence of God's seed among them. Ultimately, he calls for a life that reflects God's love, virtue, and immortality, while condemning that which is contrary to His kingdom.
Deliverance Deferred
By Daniel Steele0ROM 6:22ROM 7:15ROM 8:11CO 15:262CO 7:1PHP 3:12JAS 5:15Daniel Steele preaches about the various ills that believers may face in this world, despite the promise of deliverance from sin's moral character. He discusses spiritual warfare, the ongoing battle against temptations, and the need to draw strength from Christ. Steele emphasizes that while believers may struggle with internal conflicts, the ideal Christian life is one of freedom from sin and condemnation in Christ. He also addresses the reality of enduring infirmities, the scars of sin that remain, and the limitations of sanctifying grace in the present life.
The Death of the Righteous
By Thomas Watson0PSA 16:111CO 15:262CO 5:8PHP 1:211TH 4:14REV 7:17REV 21:4Thomas Watson preaches about the death of the righteous, emphasizing that for believers, to live is Christ and to die is gain. He explains that at death, believers are freed from sin, troubles, care, fear, labor, suffering, temptation, and sorrow, entering into a state of eternal glory where they see, love, and are loved by God. The sermon highlights the privileges believers receive at death, including being united with Christ in the grave, entering into heavenly glory, enjoying the society of angels and saints, experiencing perfection in holiness, dignity, honor, harmony, rest, and eternity in God's presence.
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.
The Promised Fruit of Christ's Sufferings
By Edward Payson0ISA 53:11MAT 28:18ROM 8:301CO 15:262CO 5:10EPH 2:10PHP 2:10HEB 12:2REV 11:15REV 21:4Edward Payson preaches about the fulfillment of Jesus Christ's sacrifice, highlighting how he endured the cross and despised the shame for the joy set before him, which was to see the fruits of his sufferings and be satisfied. The sermon emphasizes the already partial fulfillment of this prediction through the salvation of many souls and the glorification of God. It also discusses the future universal prevalence of Christianity and the final consummation in eternity where all believers will be raised in glory and perfection, bringing complete satisfaction to Jesus. Payson urges believers to actively participate in extending the benefits of redemption, as it is the noblest work worthy of God and brings joy to the Savior, ultimately leading to the final victory of Christ's kingdom over all evil.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
The last enemy - Death, shall be destroyed; καταργειται, shall be counter-worked, subverted, and finally overturned. But death cannot be destroyed by there being simply no farther death; death can only be destroyed and annihilated by a general resurrection; if there be no general resurrection, it is most evident that death will still retain his empire. Therefore, the fact that death shall be destroyed assures the fact that there shall be a general resurrection; and this is a proof, also, that after the resurrection there shall be no more death.
Jamieson-Fausset-Brown Bible Commentary
shall be--Greek, "is done away with" (Rev 20:14; compare Rev 1:18). It is to believers especially this applies (Co1 15:55-57); even in the case of unbelievers, death is done away with by the general resurrection. Satan brought in sin, and sin brought in death! So they shall be destroyed (rendered utterly powerless) in the same order (Co1 15:56; Heb 2:14; Rev 19:20; Rev 20:10, Rev 20:14).
John Gill Bible Commentary
And when all things shall be subdued unto him,.... For all things as yet are not put under him in fact; though in right God the Father has given to him an authoritative power over all things, and a right to dispose of them at his pleasure; but all things are not actually and in their full extent subject to him, yet they will be when the last enemy is destroyed: and then shall the Son also himself be subject unto him that put all things under him; which must be interpreted and understood with great care and caution; not in the Sabellian sense, of refunding of the characters of the Son, and so of the Father unto God; when they suppose these characters, which they imagine to be merely nominal, bare names, will be no more, and God shall be all; but as the Father will always remain a father, so the Son will remain a son; for, as the Son of the Highest, he will reign over his people for ever, and he the Son, as a priest, is consecrated for ever, more: nor in the Eutychian sense, of the change of the human mature into the divine, in which they fancy it will be swallowed up, and God will be all; but Christ will always continue as a man; he went up to heaven as such, and he will return as a man, and be visible to all in the human nature, and in that be the object of the wonderful vision of the saints to all eternity: nor in the Arian sense, according to the divine nature, as if he was in that inferior to the Father, when he is equal with him, has all the perfections he has, and the whole fulness of the Godhead dwelling in him; it is much better and safer to understand it as it commonly is of him, as man; though in this sense, he was always subject to his Father, ever since he was incarnate, whereas this seems to respect something peculiar at this time. Others therefore think, that the church, the mystical body of Christ, is here meant, which in all its members, and these both in soul and body, will be presented and delivered up to God; but the words are spoken of him under whom all things are put, which is not true of the church; and though that is sometimes called Christ, yet never the Son; and besides, the church has been always subject to God, though indeed, it will not be in all its members, and in every respect subject until this time: it is best, therefore to understand it of the Son's giving up the account of his mediatorial kingdom and concerns to his Father; when it will appear that he has in the whole of his conduct and administration been subject to him; that he has in all things acted in his name, done all by his power, and to his honour and glory; and now having accomplished all he undertook and was intrusted with, gives in his account, delivers up his charge, and resigns his office; all which will be plain proofs of his subjection: when I say he will resign or lay aside his office as Mediator, my meaning is not that he will cease to be God-man and Mediator; but that he will cease to administer that office as under God, in the manner he now does: he will be the prophet of the church, but he will not teach by his Spirit, and word, and ordinances as now, but will himself be the immediate light of the saints, he will be a priest for ever, the virtue of his sacrifice and intercession will always remain, but he will not plead and intercede as he now does; he will also reign for ever over and among his saints, but his kingdom will not be a vicarious one, or administered as it now is; nor be only in his hands as Mediator, but with God, Father, Son, and Spirit: that God may be all in all; for by God is not meant the Father personally, but God essentially considered, Father, Son, and Spirit, who are the one true and living God; to whom all the saints will have immediate access, in whose presence they will be, and with whom they shall have uninterrupted fellowship, without the use of such mediums as they now enjoy; all the three divine Persons will have equal power and government in and over all the saints; they will sit upon one and the same throne; there will be no more acting by a delegated power, or a derived authority: God will be all things to all his saints, immediately without the use of means; he will be that to their bodies as meat and clothes are, without the use of them; and all light, glory, and happiness to their souls, without the use of ordinances, or any means; he will then be all perfection and bliss, to all the elect, and in them all, which he now is not; some are dead in trespasses and sins, and under the power of Satan; the number of them in conversion is not yet completed; and, of those that are called many are in a state of imperfection, and have flesh as well as spirit in them; and of those who are fallen asleep in Christ, though their separate spirits are happy with him, yet their bodies lie in the grave, and under the power of corruption and death; but then all being called by grace, and all being raised, and glorified in soul and body, God will be all in all: this phrase expresses both the perfect government of God, Father, Son, and Spirit, over the saints to all eternity, and their perfect happiness in soul and body, the glory of all which will be ascribed to God; and it will be then seen that all that the Father has done in election, in the council and covenant of peace, were all to the glory of his grace; and that all that the Son has done in the salvation of his people, is all to the glory of the divine perfections: and that all that the Spirit of God has wrought in the saints, and all that they have done under his grace and influence, are all to the praise and glory of God, which will in the most perfect manner be given to the eternal Three in One. The Jews have some expressions somewhat like this, as when they say (i) of God, "things future, and things that are past, are together with thee; what is from everlasting and to everlasting, or from the beginning of the world to the end of it, these are "all" of them in thee, and thou art "in" them "all".'' So "all", is with the Cabalistic doctors (k), the name of the Lord. And he is so called because all things are in him; "Jovis omnia plena". (i) R. Judah in Shir Hajichud, fol. 341. 1. apud Seder Tephillot, Ed Basil. (k) Lex. Cabalist. p. 474, 475, 652. Shaare Orah, fol. 6. 1.