1 Corinthians 15:24

Contextual Overview

²⁰But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep. ²⁰ But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep. ²⁰But Christ did ride back from the grave. He was the first and the rest of his cowboys will follow. ²⁰ But now Christ has been raised from the dead, the first fruits of those who are asleep. ²⁰But now Christ has been raised from the dead, the first fruits of those who have fallen asleep. ²⁰ But now Christ has truly come back from the dead, the first-fruits of those who are sleeping. ²⁰ (But now Christ is raised from among [the] dead, first-fruits of those fallen asleep. ²⁰ But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep. ²⁰ But now Christ has been raised from the dead. He became the first fruits of those who are asleep. ²⁰ But now is Christ risen from the dead, the first-fruit of them that slept.

Bible Verse Review
  from Treasury of Scripure Knowledge

cometh: Daniel 12:4, Daniel 12:9, Daniel 12:13, Matthew 10:22, Matthew 13:39, Matthew 13:40, Matthew 24:13, 1 Peter 4:7

the kingdom: Isaiah 9:7, Daniel 7:14, Daniel 7:27, Matthew 11:27, Matthew 28:18, Luke 10:22, John 3:35, John 13:3, 1 Timothy 6:15

Reciprocal: Genesis 49:9 - a lion's Psalms 8:6 - put Psalms 72:5 - as long Daniel 2:44 - break Daniel 7:9 - till Mark 16:19 - and sat Luke 1:33 - he John 14:28 - Father Philippians 2:9 - God Hebrews 2:8 - but 1 Peter 3:22 - angels Revelation 17:14 - the Lamb shall

Gill's Notes on the Bible

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 openly take place; the end of the righteous will be peace and everlasting joy, and an uninterrupted communion with Christ, and enjoyment of life eternal, of the ultimate glory, and consummate happiness in soul and body; and the end of the wicked will be destruction and death, everlasting punishment in hell, where will be weeping, wailing, and gnashing of teeth for evermore: or at the beginning of the thousand years; immediately upon Christ's second and personal coming, will be the end of the world; the heavens shall pass away, the elements shall melt, and the earth and all its works be burnt up; though these shall not be annihilated or destroyed, as to their being and substance, but only as to their present form and qualities; they shall be renewed, out of them shall arise new heavens, and a new earth, whereon righteous persons, and only righteous persons, will dwell, even all the righteous that will be raised at Christ's coming, or shall then be bound alive, where they shall reign with him during the thousand years; and then there wilt be an end of preaching the Gospel, and of administering ordinances, there being no more elect souls to be gathered in; nor will saints stand in need of edification and comfort from such means; then will also be the end, the accomplishment of all the purposes, promises, and prophecies of God, relating to the state and condition of his church and people in all the periods of time, and to their complete glory and happiness; the number of God's elect in regeneration, sanctification, and glorification will now be complete, the saints will be all perfected, and the church be as a bride prepared and adorned for her husband; and their salvation in soul and body consummate, there wilt be nothing wanting; then that which is perfect will be come, their bodies being raised and reunited to their souls, and both with the Lord: so the word "end" denotes the accomplishment, completion, and perfection of things; see Luke 22:37. Moreover, there will now be an end of all sin and sorrow of the saints; of all troubles and afflictions, inward or outward, and of death itself; and also of the kingdom of Christ, in its present form and manner of administration: the kingdom or church of Christ will not consist then of nominal and real Christians, of foolish and wise virgins, hypocrites and saints, but only of the latter; nor will it be governed by such laws and ordinances as now; nor will these be in the hands of such officers, as pastors and teachers, as at present, who are appointed to explain, enforce, and execute them: and this end of all things at the coming of Christ, will be

when he shall have delivered up the kingdom to God, even the Father; not the kingdom of nature, which he has as the Son of God, as God equal with the Father, in right of nature, and upon the foot of creation, all being made by him; and which kingdom reaches to all creatures, angels, and men; this he did not receive from his Father, nor is he in it subordinate to him, but rules and works conjunctly with him in it; nor is he accountable to him in the administration of it; nor will he ever deliver it up to him: nor the kingdom of glory, which was prepared for the saints from the foundation of the world, is freely given to them by their Father, which they are called unto, and have a meetness for it, and a right unto it; this Christ has in his hands for them, and will not deliver it up to his Father, but introduce the heirs of it into it, quickly upon his coming; but the mediatorial kingdom is here meant, the kingdom of saints, over which Christ is appointed and set as King; even the whole church and general assembly of the firstborn, written in heaven. These were all given to Christ, put into his hands, and made his care and charge by his Father; and he undertook to preserve, protect, and save them; and had, as Mediator, all power in heaven and in earth, and everything subservient to support his kingdom and interest as such, given him; and he has been from the beginning of the world ruling in the midst of his enemies, subduing the people under him, and causing his people in the day of his power to be willing to serve him; writing his laws in their hearts, putting his Spirit within them, to cause them to walk in his statutes and keep his judgments; saving them out of the hands of their enemies, protecting and keeping them in safety, and providing every good thing for them; and continually delivering one or another of them from the power of darkness, and translating them into his own kingdom; and now having completed the number of them, in whose hearts he has reigned by his Spirit and grace, he will deliver them up to the Father from whom he received them; even everyone of them; all the children he gave unto him, and all of them; their bodies as well as their souls being now raised from the dead, as it was his Father's declared will they should be, when he gave them to him; and they will be delivered up and presented by him to his Father, perfectly holy, entirely faultless, and without spot or wrinkle, or any such thing: and now this does not suppose that he will then cease to reign over his church and people; for, as the Father is the everlasting King, and reigned in and over the church, whilst this kingdom was in the hands of Christ, so Christ will continue to reign over it, when he shall have delivered it to the Father; he will no more cease to reign then, than the Father does, during the present administration of the government of the church; Christ will then be so far from ceasing to reign, that he will reign more visibly and gloriously than ever, though in a different manner to what he does now; now he rules over his people in the midst of his enemies, but then he will rule in the midst of his saints; now he reigns in their hearts by his Spirit, and through the use of the word and ordinances, but then he will reign in person among them, displaying the glory of his majesty, without the use of such means, signs, and symbols. Nor does this imply any inferiority in Christ, as God, to the Father; since this is to be understood of him as Mediator, who as such is the Father's servant, and a righteous and faithful one he is, who will give a good account of the persons committed to his care and government, and of his administration; and in which sense it will be allowed the Father is greater than he; but this no way militates against his proper deity, and equality with the Father. The Ethiopic version, contrary to all copies and other versions, reads, "when God the Father shall have delivered up his own kingdom". The Jews h speak of

"ten kings that have ruled, from one end of the world to another; the first King is the holy and blessed God, the second Nimrod, the third Joseph, the fourth Solomon, the fifth Ahab, the sixth Nebuchadnezzar, the seventh Cyrus, the eighth Alexander the Macedonian, the ninth will be the King Messiah, according to Daniel 2:35 and of the tenth King they say, "then shall the kingdom return to its author"; or to him that was the first King, and he shall be the last; as is said, Isaiah 44:6.''

and this will be,

when he shall have put down all rule, and all authority and power; which since it is expressed in such universal terms, may very well be thought to reach to, and include all sort of rule, authority, and power whatever; when this time and state of things take place, all civil rule, authority, and power, will cease; even that which is now of God, and to which we are to be subject for the Lord's sake, and for conscience sake; and which is now encouraged and supported by Christ, by whom kings reign, and princes decree justice; this will be pulled down and utterly destroyed by him, the stone cast out of the mountain without hands; when the kingdom and the greatness of it will be given to him and to his saints; when the kings and princes of the earth will be no more, have no more rule and authority among men, but be upon a level with the meanest peasants, and shall be brought to the tribunal of Christ, and be judged by him: then also will all ecclesiastical rule, authority, and power be laid aside; there will be no more apostles, prophets, evangelists, nor bishops, elders, pastors, and teachers; who are now set over the churches in the Lord, to rule them according to the laws of Christ, by ministering the word faithfully, and administering the ordinances truly; and to whom when they rule well, subjection and honour are due; but all this will be no more, when the end comes, and the kingdom is delivered to the Father: nor will there be any more domestic, or family rule and government, as of the husband over the wife, the parent over the child, or the master over the servant; all will be upon an equal foot: nor any angelical authority and power, which angels may now exercise under God, over kingdoms, provinces, states, or particular persons: and especially all diabolical rule, authority, and power will be abolished, which Satan has usurped, or has been given him by men, as the god of this world; he, the prince of the world, was cast out through Christ's death, and by the preaching of the Gospel in the Gentile world; his principalities and powers were then spoiled and triumphed over; though he has still retained some sort and show of government, but then there will not be the least appearance of any; during the thousand years he will be cast into and shut up in the bottomless pit, and not suffered to go out and deceive the nations any more; and at the end thereof, though he will make one and his last onset, on the city of the saints, it will be fruitless, and he and all his shall be cast into the lake of fire and brimstone, and there lie in torment for ever and ever: not the persons of these several powers shall be destroyed, but they shall be divested of the power and authority which they now have, either by right or usurpation.

h Pirke Eliezer, c. 11.

Barnes' Notes on the Bible

Then cometh the end - Then is the end; or then “is” the consummation. It does not mean that the end, or consummation is to “follow” that event; but that this “will” be the ending, the winding up, the consummation of the affairs under the mediatorial reign of Christ. The word “end” (τέλος telos) denotes properly a limit, termination, completion of anything. The proper and obvious meaning of the word here is, that then shall be the end or completion of the work of redemption. That shall have been done which was intended to be done by the incarnation and the work of the atonement; the race shall be redeemed; the friends of God shall be completely recovered; and the administration of the affairs of the universe shall be conducted as they were before the incarnation of the Redeemer. Some understand the word “end” here, however, as a metaphor, meaning “the “last,” or the rest of the dead;” but this is a forced and improbable interpretation. The word end here may refer to the end of human affairs, or the end of the kingdoms of this world, or it may refer to the ends of the mediatorial kingdom of the Redeemer; the consummation of his special reign and work resulting in the surrender of the kingdom to the Father. The connection demands the last interpretation, though this involves also the former.

When he shall have delivered up - (παραδῷ paradō). This word means properly to give “near, with,” or “to” anyone; to give over, to deliver up - Robinson. It is applied to the act of delivering up “persons” to the power or authority of others, as e. g. to magistrates for trial, and condemnation, Matthew 5:25; Mark 15:1; Luke 20:20; to lictors, or soldiers, for punishment Matthew 18:24; or to one’s enemies, Matthew 26:15. It is applied also to persons or things delivered over or surrendered to do or suffer anything, Acts 15:26; 1 Corinthians 13:3; Ephesians 4:19. It is also applied to persons or things delivered over to the care, charge, or supervision of anyone, in the sense of giving up, entrusting, committing, Matthew 11:27; Matthew 25:14; Luke 4:6, Luke 4:10, Luke 4:22. Here the obvious sense is that of surrendering, giving back, delivering up, rendering up that which had been received, implying that an important trust had been received, which was now to be rendered back. And according to this interpretation, it means:

1. That the Lord Jesus had received or been entrusted with an important power or office as mediator; compare the note on Matthew 18:18.

(2)That he had executed the purpose implied in that trust or commission; and,

1. That he was now rendering back to God that office or authority which he had received at his hands.

As the work had been accomplished which had been contemplated in his design; as there would be no further necessity for mediation when redemption should have been made, and his church recovered from sin and brought to glory; there would be no further need of that special arrangement which had been implied in the work of redemption, and, of course, all the entrustment of power involved in that would be again restored to the hands of God. The idea, says Grotius, is, that he would deliver up the kingdom as the governors of provinces render again or deliver up their commission and authority to the Caesars who appointed them. There is no absurdity in this view. For “if” the world was to be redeemed, it was necessary that the Redeemer should be entrusted with power sufficient for his work. When that work was done, and there was no further need of that special exercise of power, then it would be proper that it should be restored, or that the government of God should be administered as it was before the work of redemption was undertaken; that the Divinity, or the Godhead, as such, should preside over the destinies of the universe. Of course, it will not follow that the Second Person of the Trinity will surrender “all” power, or “cease” to exercise government. It will be that power only which he had as Mediator; and whatever part in the administration of the government of the universe he shared as divine before the incarnation, he will still share, with the additional “glory” and “honor” of having redeemed a world by his death.

The kingdom - This word means properly dominion, reign, the exercise of kingly power. In the New Testament it means commonly the reign of the Messiah, or the dominion which God would exercise through the Messiah; the reign of God over people by the laws and institutions of the Messiah; see the note on Matthew 3:2. Here it means, I think, evidently, dominion in general. It cannot denote the peculiar administration over the world involved in the work of mediation, for that will be ended; but it means that the empire, the sovereignty, shall have been delivered up to God. His enemies shall have been subdued. His power shall have been asserted. The authority of God shall have been established, and the kingdom, or the dominion, shall be in the hands of God himself; and he shall reign, not in the special form which existed in the work of mediation, but absolutely, and as he did over obedient minds before the incarnation.

To God - To God “as” God; to the Divinity. The Mediator shall have given up the special power and rule as Mediator, and it shall be exercised by God as God.

Even the Father - And (καὶ kai) the Father. The word “Father,” as applied to God in the Scriptures, is used in two senses - to designate “the” Father, the first person of the Trinity as distinguished from the Son; and in a broader, wider sense, to denote God as sustaining the relation of a Father to his creatures; as the Father of all. Instances of this use are too numerous to be here particularly referred to. It is in this latter sense, perhaps, that the word is used here - not to denote that the second person of the Trinity is to surrender all power into the hands of the first, or that he is to cease to exercise dominion and control; but that the power is to be yielded into the hands of God as God, that is, as the universal Father, as the Divinity, without being exercised in any special and special manner by the different persons of the Godhead, as had been done in the work of redemption. At the close of the work of redemption this “peculiar” arrangement would cease; and God, as the universal Father and Ruler of all, would exercise the government of the world; see, however, see the note on 1 Corinthians 15:28.

When he shall have put down - When he shall have “abolished,” or brought to nothing, all that opposed the reign of God.

All rule ... - All those mighty powers that opposed God and resisted his reign. The words used here do not seem intended to denote the several departments or forms of opposition, but to be general terms, meaning that whatever opposed God should be subdued. They include, of course, the kingdoms of this world; the sins, pride, and corruption of the human heart; the powers of darkness - the spiritual dominions that oppose God on earth, and in hell; and death and the grave. All shalt be completely subdued, and cease to interpose any obstacles to the advancement of his kingdom and to his universal reign. A monarch reigns when all his enemies are subdued or destroyed; or when they are prevented from opposing his will, even though all should not voluntarily submit to his will. The following remarks of Prof. Bush present a plausible and ingenious view of this difficult passage, and they are, therefore, subjoined here. “If the opinion of the eminent critic, Storr, may be admitted, that the kingdom here said to be delivered up to the Father is not the kingdom of Christ, but the rule and dominion of all adverse power - an opinion rendered very probable by the following words: “when he shall have “put down” (Greek: “done away, abolished”) all rule, and all authority and power,” and 1 Corinthians 15:25, “till he hath put all “enemies” under his feet” - then is the passage of identical import with Revelation 11:15, referring to precisely the same period: “And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of the world are become the kingdoms of our Lord and of his Christ; and he shall reign forever and ever. It is, therefore, we conceive, but a special mode of denoting the “transfer,” the “making over” of the kingdoms of this world from their former despotic and antichristian rulers to the sovereignty of Jesus Christ, the appointed heir and head of all things, whose kingdom is to be everlasting.

If this interpretation be correct, we are prepared to advance a step further, and suggest that the phrase, “he shall have delivered up” (Greek, παραδῷ paradō), be understood as an instance of the idiom in which the verb is used without any personal nominative, but has reference to the “purpose of God as expressed in the Scriptures;” so that the passage may be read,” Then cometh the end (that is, not the close, the final winding up, but the perfect development, expansion, completion, consummation of the divine plans in regard to this world), when the prophetic announcements of the Scriptures require the delivering up (that is, the making over) of all adverse dominion into the hands of the Messiah, to whose supremacy we are taught to expect that everything will finally be made subject” - “Illustrations of Scripture.” A more extended examination of this difficult passage may be seen in Storr’s Opuscula, vol. i. pp. 274-282. See also Biblical Repository, vol. 3:pp. 748-755.

Clarke's Notes on the Bible

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 - 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, 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 Luke 1:33.