Formerly it was He, Christ, in whom God manifested Himself to the world; it was He who was all in all (Colossians 3:12). You disagree on that. This also seems to imply, that in very place, God will be acknowledged as God. "The New John Gill Exposition of the Entire Bible". He who was revealed in the flesh, Was vindicated in the Spirit, Seen by angels, Proclaimed among the nations, Believed on in the world, Taken up in glory. This in opposition to Hofmann, who takes ἐν πᾶσιν as neuter, of the world, namely, with regard to which God will constitute the entire contents of its being in such a way as to make it wholly the created manifestation of His nature; the new heaven and the new earth, 2 Peter 3:13, is only another expression, he holds, for the same thing. “Question closed” notifications experiment results and graduation, MAINTENANCE WARNING: Possible downtime early morning Dec 2/4/9 UTC (8:30PM…, 2020 Community Moderator Election Results. Second aorist passive subjunctive of υποτασσω — hupotassō not perfect. First, I would suggest that the verse itself shows the meaning of that word in question, as demonstrated in the A.V., for it occurs three times in slightly different grammatical construction. https:https://www.studylight.org/commentaries/whe/1-corinthians-15.html. But 1 Corinthians 15:25 does not lead to such a conclusion, and this thought evidently goes beyond all the limits of the biblical view. In fact what is meant is this; that whereas now our limited faculties only permit us to discern God through His Revelation of Himself as Man, there will come a time when this Revelation shall retire into the background, and men shall see God as He is. Stack Exchange network consists of 176 Q&A communities including Stack Overflow, the largest, most trusted online community for developers to learn, share their knowledge, and build their careers. “He saith not,” observes Dr. Whitby, “that the Father, mentioned 1 Corinthians 15:24, but that God may be all in all; and so he seems to lead us to that interpretation of the Godhead which comprehends Father, Son, and Holy Ghost; and then the import of the phrase, that God may be all in all, will be this: That the Godhead may govern all things immediately by himself, without the intervention of a mediator between him and us, to exact our obedience in his name, and convey to us his favours and rewards, we being then to render all our duty immediately to him, and derive all our happiness immediately from him. The subjection of the Son is evidently voluntary. John Gill's Exposition of the Whole Bible, 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, Commentary Critical and Explanatory on the Whole Bible, Robertson's Word Pictures in the New Testament, Greek Testament Critical Exegetical Commentary, Heinrich Meyer's Critical and Exegetical Commentary on the New Testament, Johann Albrecht Bengel's Gnomon of the New Testament, Matthew Poole's English Annotations on the Holy Bible, Justin Edwards' Family Bible New Testament, Cambridge Greek Testament for Schools and Colleges, ὅτε οἱ ἄγγελοι αὐτοὶ ὄψονται τὰ παρὰ τῷ πατρί, οὐκέτι διὰ μεσίτου καὶ ὑπηρέτου βλέποντες αὐτά, ὅτε μὲν ὁ ἑωρακὼς τὸν υἱὸν ἑώρακε τὸν πατέρα τὸν πέμψαντα αὐτόν, οἱονεὶ ὁμοίως τῷ υἱῷ αὐτοπτὴς ἔσται τοῦ πατρός, οὐκέτι ἀπὸ τῆς εἰκόνος ἐννοῶν τὰ περὶ τούτου οὗ ἡ εἰκών ἐστι, William Godbey's Commentary on the New Testament, [Note: Cf. "Commentary Critical and Explanatory on the Whole Bible". In his Unum Esse Christum he rejects the explanation of Marcellus and Paul of Samosata, which would regard the words of the subjection of the man Christ Jesus to the Divinity which had taken him into Itself. "The 1599 Geneva Study Bible". In 1 Corinthians 15:28, what does it mean that “God may be all in all”? ; 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. καὶ νομίζω γε τοῦτο εἷναι τὸ τέλος, ὅταν παραδίδωσι κ.τ.λ. Moreover, if the meaning was to be: “All in the all,” πᾶσι would require the retrospective article, which πάντα has in 1 Corinthians 15:27 and 1 Corinthians 15:28 a. The expression: πάντα or τὰ πάντα ἐν πᾶσιν, all in all, certainly does not merely signify: to be all to them (to their hearts) because of their love and admiration, as has been concluded from certain analogous Greek expressions. Jesus answered, “You would have no authority over Me, unless it had been given you from above John 19:11, knowing that Christ, having been raised from the dead, is never to die again; death no longer is master over Him Rom 6:9. IT may not be amiss to add a few more interpretations of this important and difficult passage by distinguished Divines of various periods. Hodge's Commentary on Romans, Ephesians and First Corintians. "Coffman Commentaries on the Old and New Testament". And obviously those statements were made while Jesus was on earth. We are supposed to show how we arrived at our conclusions rather than simply offer an opinion. Jesus said at John 17:17, "Your word is Truth.". Therefore, if the totum is conducted by the Father only through the Son, how much more the aspect of this totum, which is subjection is conducted also through the Son-Logos and cannot be conducted without the Latter, for it would be an ontological impossibility. The son of a king may be the equal of his father in every attribute of his nature, though officially inferior. And we believe of man, that God endowed him with various capacities, intending to be Himself their supply. He was only thinking of the mortal Sonship, and giving us to see the essentially temporal date of its continuance.