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1 Corinthians 15:28
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After everything has been put under Christ, then the Son himself will be put under God. God is the one who put everything under Christ. And Christ will be put under God so that God will be the complete ruler over everything.
When all things are subjected to him, then the Son himself will also be subjected to him who put all things under him, that God may be everything to every one.
When all thinges are subdued vnto him: then shall the sonne also him selfe be subiecte vnto him that put all thinges vnder him yt God maye be all in all thinges.
When all things have been subjected to him, then the Son will also himself be subjected to him who subjected all things to him, that God may be all in all.
But when everything has been put under him, then the Son himself will also become subject to the one who put everything under him, so that God may be all in all.1 Corinthians 3:23; 11:3; Philippians 3:21;">[xr]
When all things are subjected to Him, then the Son Himself will also be subjected to the One who subjected all things to Him, so that God may be all in all.
After everything has been put under the Son, then he will put himself under God, who had put all things under him. Then God will be the complete ruler over everything.
And when all things have been subjected to him, then shall the Son also himself be subjected to him that subjected all things to him, that God may be all in all.
And when all things shall be subdued to him, then shall the Son also himself be subject to him that put all things under him, that God may be all in all.
When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.
When all things have been subjected to him, then the Son will also himself be subjected to him who subjected all things to him, that God may be all in all.
But when all things shall be put under him, then shall the Son himself also be subject to him that put all things under him, that God may be all in all.
But when the whole universe has been made subject to Him, then the Son Himself will also become subject to Him who has made the universe subject to Him, in order that GOD may be all in all.
And whanne alle thingis ben suget to hym, thanne the sone hym silf schal be suget to hym, that made `alle thingis suget to hym, that God be alle thingis in alle thingis.
And when all things have been subjected unto him, then shall the Son also himself be subjected to him that did subject all things unto him, that God may be all in all.
And when all things have been subjected to Him, then the Son Himself will be made subject to Him who put all things under Him, so that God may be all in all.
After everything is under the power of God's Son, he will put himself under the power of God, who put everything under his Son's power. Then God will mean everything to everyone.
And when all things have been subjected unto him, then shall the Son also himself be subjected to him that did subject all things unto him, that God may be all in all.
And when all things have been put under him, then will the Son himself be under him who put all things under him, so that God may be all in all.
Now when everything has been subjected to the Son, then he will subject himself to God, who subjected everything to him; so that God may be everything in everyone.
But when all things shall have been brought into subjection to him, then the Son also himself shall be placed in subjection to him who put all things in subjection to him, that God may be all in all.)
And when all shall have been subjected to him, then the Son himself will be subjected to him who had made subject to him all, that Aloha may be all in all.
And when all shall be subjected to him, then the Son himself will be subject to him who subjected all to him, so that God will be all in all.
And when all things shall bee subdued vnto him, then shal the Sonne also himselfe bee subiect vnto him that put all things vnder him, that God may be all in all.
Then, when all things are under his authority, the Son will put himself under God's authority, so that God, who gave his Son authority over all things, will be utterly supreme over everything everywhere.
When Christ is over all things, He will put Himself under God Who put all things under Christ. And God will be over all things.
When all things are subjected to him, then the Son himself will also be subjected to the one who put all things in subjection under him, so that God may be all in all.
And when all things shalbe subdued vnto him, then shall the Sonne also himselfe be subiect vnto him, that did subdue all things vnder him, that God may be all in all.
And when all things shall be subdued unto him, then shall the Son also himself be subject unto him who put all things under him, so that God may be all in all.
But whensoever have been put into subjection, unto him, the all things, then, the Son himself, alsoshall be put in subjection unto him who put in subjection, unto him, the all things, - that, God, may be, all things in all.
And when all things shall be subdued unto him, then the Son also himself shall be subject unto him that put all things under him, that God may be all in all.
When all thynges are subdued vnto hym, then shall the sonne also hym selfe be subiect vnto him that put all thinges vnder hym, that God may be all in all.
But when all things have been placed under Christ's rule, then he himself, the Son, will place himself under God, who placed all things under him; and God will rule completely over all.
When everything is subject to Christ, then the Son himself will also be subject to the one who subjected everything to him, so that God may be all in all.
And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.
But whenever all things are subjected to him, then the Son himself will be subjected to the one who subjected all things to him, in order that God may be all in all.
But when all things are subjected to Him, then the Son Himself also will be subjected to the One who has subjected all things to Him, that God may be all things in all.
and when the all things may be subjected to him, then the Son also himself shall be subject to Him, who did subject to him the all things, that God may be the all in all.
Whan all thinges shalbe subdued vnto him, then shal the sonne himselfe also be subiecte vnto him, which put all thinges vnder him, that God maye be all in all.
and when all things shall be reduced under subjection to him, then shall the son also himself be subject to him that put all things under his subjection, that God may be all in all.
And when all things are subjected to him, then the Son himself will be subjected to the one who subjected everything to him, so that God may be all in all.
Now when all things are made subject to Him, then the Son Himself will also be subject to Him who put all things under Him, that God may be all in all.
When Jesus has conquered everything, he is going to turn around and hand everything over to God so that God will be the one and only ruler.
When all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, so that God may be all in all.
And when all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, so that God may be all in all.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
all things: Psalms 2:8, Psalms 2:9, Psalms 18:39, Psalms 18:47, Psalms 21:8, Psalms 21:9, Daniel 2:34, Daniel 2:35, Daniel 2:40-45, Matthew 13:41-43, Philippians 3:21, Revelation 19:11-21, Revelation 20:2-4, Revelation 20:10-15
then: 1 Corinthians 3:23, 1 Corinthians 11:3, John 14:28
all in all: 1 Corinthians 12:6, Ephesians 1:23, Colossians 3:11
Reciprocal: Judges 4:23 - General 2 Thessalonians 3:13 - ye
Gill's Notes on the Bible
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 כל, "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.
Barnes' Notes on the Bible
And when ... - In this future time, when this shall be accomplished. This implies that the time has not yet arrived, and that his dominion is now exercised, and that he is carrying forward his plans for the subjugation of all things to God.
Shall be subdued unto him - Shall be brought under subjection. When all his enemies shall be overcome and destroyed; or when the hearts of the redeemed shall be entirely subject to God. When God’s kingdom shall be fully established over the universe. It shall then be seen that he is Lord of all. In the previous verses he had spoken of the promise that all things should be subjected to God; in this, he speaks of its being actually done.
Then shall the Son also himself be subject ... - It has been proposed to render this, “even then shall the Son,” etc.; implying that he had been all along subject to God; had acted under his authority; and that this subjection would continue even then in a sense similar to that in which it had existed; and that Christ would then continue to exercise a delegated authority over his people and kingdom. See an article “on the duration of Christ’s kingdom,” by Prof. Mills, in Bib. Rep. vol. iii. p. 748ff. But to this interpretation there are objections:
(1) It is not the obvious interpretation.
(2) It does not seem to comport with the design and scope of the passage, which most evidently refers to some change, or rendering back of the authority of the Messiah; or to some resumption of authority by the Divinity, or by God as God, in a different sense from what existed under the Messiah.
(3) Such a statement would be unnecessary and vain. Who could reasonably doubt that the Son would be as much subject to God when all things had been subdued to him as he was before?
(4) It is not necessary to suppose this in order to reconcile the passage with what is said of the perpetuity of Christ’s kingdom and his eternal reign. That he would reign; that his kingdom would be perpetual, and that it would be unending, was indeed clearly predicted; see 2 Samuel 7:16; Psalms 45:6; Isaiah 9:6-7; Daniel 2:44; Daniel 7:14; Luke 1:22-23; Hebrews 1:8. But these predictions may be all accomplished on the supposition that the special mediatorial kingdom of the Messiah shall be given up to God, and that he shall be subject to him. For:
- His kingdom will be perpetual, in contradistinction from the kingdoms of this world. They are fluctuating, changing, short in their duration. His shall not cease, and shall continue to the end of time.
- His kingdom shall be perpetual, because those who are brought under the laws of God by him shall remain subject to those laws forever. The sceptre never shall be broken, and the kingdom shall abide to all eternity.
- Christ, the Son of God, in his divine nature, as God, shall never cease to reign.
As Mediator, he may resign his commission and his special office, having made an atonement, having recovered his people, having protected and guided them to heaven. Yet as one with the Father; as the “Father of the everlasting age” Isaiah 9:6, he shall not cease to reign. The functions of a special office may have been discharged, and delegated power laid down, and that which appropriately belongs to him in virtue of his own nature and relations may be resumed and executed forever; and it shall still be true that the reign of the Son of God, in union, or in oneness with the Father, shall continue forever.
(5) The interpretation which affirms that the Son shall then be subject to the Father in the sense of laying down his delegated authority, and ceasing to exercise his mediatorial reign, has been the common interpretation of all times. This remark is of value only, because, in the interpretation of plum words, it is not probable that people of all classes and ranks in different ages would err.
The Son also himself - The term “Son of God” is applied to the Lord Jesus with reference to his human nature, his incarnation by the Holy Spirit, and his resurrection from the dead; see the note on Romans 1:4. (For the evidence of the eternal sonship, see the Supplementary Note on the same passage.) It refers, I apprehend, to that in this place. It does not mean that the second person in the Trinity, as such, should be subject to the first; but it means the Incarnate Son, the Mediator, the man that was born and that was raised from the dead, and to whom this wide dominion had been given, should resign that dominion, and that the government should be re-assumed by the Divinity as God. As man, he shall cease to exercise any distinct dominion. This does not mean, evidently, that the union of the divine and human nature will be dissolved; nor that important purposes may not be answered by that continued union forever; nor that the divine perfections may not shine forth in some glorious way through the man Christ Jesus; but that the purpose of government shall no longer be exercised in that way; the mediatorial kingdom, as such, shall no longer be continued, and power shall be exercised by God as God. The redeemed will still adore their Redeemer as their incarnate God, and dwell upon the remembrance of his work and upon his perfections Revelation 1:5-6; Revelation 5:12; Revelation 11:15; but not as exercising the special power which he now has, and which was needful to effect their redemption.
That God may be all in all - That God may be supreme; that the Divinity, the Godhead, may rule; and that it may be seen that he is the Sovereign over all the universe. By the word “God” (ὁ Θεὸς ho Theos), Whitby and Hammond, I think correctly, understand the Godhead, the Divine Nature, the Divinity, consisting of the three persons, without respect to any special office or kingdom.
Clarke's Notes on the Bible
Verse 28. The Son also himself be subject — When the administration of the kingdom of grace is finally closed; when there shall be no longer any state of probation, and consequently no longer need of a distinction between the kingdom of grace and the kingdom of glory; then the Son, as being man and Messiah, shall cease to exercise any distinct dominion and God be all in all: there remaining no longer any distinction in the persons of the glorious Trinity, as acting any distinct or separate parts in either the kingdom of grace, or the kingdom of glory, and so the one infinite essence shall appear undivided and eternal. And yet, as there appears to be a personality essentially in the infinite Godhead, that personality must exist eternally; but how this shall be we can neither tell nor know till that time comes in which we shall SEE HIM AS HE IS. 1 John 3:2.
