John Calvin Commentary 1 Corinthians 15:27

"For, He put all things in subjection under his feet. But when he saith, All things are put in subjection, it is evident that he is excepted who did subject all things unto him." — 1 Corinthians 15:27 (ASV)

He has put all things under his feet. Some think that this quotation is taken from Psalm 8:6, and I have no objection to this, although there would be nothing out of place in considering this statement an inference that Paul draws from the nature of Christ’s kingdom.

However, let us follow the more generally accepted opinion. Paul shows from that Psalm that God the Father has conferred upon Christ the power of all things, because it is said, You have put all things under his feet. The words are in themselves plain, except that two difficulties arise:

1. First, that the Prophet speaks here not of Christ alone, but of the whole human race;
2. Secondly, that by all things he means only those things that relate to the practical needs of physical life, as we find in Genesis 2:19.

The solution to the first difficulty is easy. For as Christ is the firstborn of every creature (Colossians 1:15), and the heir of all things (Hebrews 1:2), God the Father has not conferred upon the human race the use of all creatures in such a way as to prevent the chief power and, so to speak, the rightful dominion from remaining in Christ’s hands in the meantime.

Furthermore, we know that Adam lost the right that had been conferred upon him, so that we can no longer call anything our own. For the earth was cursed (Genesis 3:17), and everything that it contains; and it is through Christ alone that we recover what has been taken from us.

It is with appropriateness, therefore, that this commendation belongs to Christ personally—that the Father has put all things under his feet, since we rightfully possess nothing except in him. For how can we become heirs of God if we are not his sons, and by whom are we made his sons but by Christ?

The solution to the second difficulty is as follows: the Prophet, it is true, especially mentions fowls of heaven, fishes of the sea, and beasts of the field, because this kind of dominion is visible and more apparent to the eye. But at the same time, the general statement reaches much further—to the heavens and the earth, and everything that they contain.

Now, the subjection must correspond to the character of him who rules—that is, it has a suitability to his condition, aligning with it. Christ does not need animals for food or other creatures for any necessity. He rules, therefore, so that all things may be subservient to his glory, since he adopts us as participants in his dominion. The fruit of this openly appears in visible creatures; but believers feel in their consciences an inward fruit, which, as I have said, extends further.

All things put under him, except him who put all things under him. He insists upon two things:

1. First, that all things must be brought under subjection to Christ before he restores to the Father the dominion of the world;
2. Secondly, that the Father has given all things into the hands of his Son in such a way as to retain the principal right in his own hands.

From the former of these it follows that the hour of the last judgment has not yet come; from the second, that Christ is now the medium between us and the Father in such a way as to bring us eventually to him. Hence he immediately infers as follows: After he shall have subjected all things to him, then shall the Son subject himself to the Father. “Let us wait patiently until Christ will vanquish all his enemies and will bring us, along with himself, under the dominion of God, that the kingdom of God may in every respect be accomplished in us.”

This statement, however, is at first glance at variance with what we read in various passages of Scripture respecting the eternity of Christ’s kingdom. For how will these things correspond: Of his kingdom there will be no end (Daniel 7:14, 27; Luke 1:33; 2 Peter 1:11), and He himself shall be subjected? The solution to this question will reveal Paul’s meaning more clearly. In the first place, it must be observed that all power was delivered over to Christ, insofar as he was manifested in the flesh. It is true that such distinguished majesty would not correspond with a mere man; but, nevertheless, the Father has exalted him in the same nature in which he was abased, and has given him a name, before which every knee must bow, etc. (Philippians 2:9, 10).

Furthermore, it must be observed that he has been appointed Lord and highest King, so as to be, as it were, the Father’s Vicegerent in the government of the world—not that he is employed and the Father unemployed (for how could that be, since he is the wisdom and counsel of the Father, is of one essence with him, and is therefore himself God?). But the reason why Scripture testifies that Christ now holds dominion over heaven and earth in place of the Father is that we may not think there is any other governor, lord, protector, or judge of the dead and living, but may fix our contemplation on him alone. We acknowledge, it is true, God as the ruler, but it is in the person of the man Christ.

But Christ will then restore the kingdom which he has received, so that we may cling wholly to God. Nor will he in this way resign the kingdom, but will transfer it, in a manner, from his humanity to his glorious divinity, because a way of approach will then be opened up, from which our infirmity now keeps us back. Thus, then, Christ will be subjected to the Father, because the veil then being removed, we will openly behold God reigning in his majesty, and Christ’s humanity will then no longer be interposed to keep us back from a closer view of God.