928
See viii. 2.1 ού . g ο. δύναμιν
Ses ay 25. Set γὰρ αὐτὸν " βασιλεύειν ‘axpis ‘od ἂν] * 69
i See xi. 26. πάν ας 3 κε ος κ πι tS. κ. 8 3 3 a k Pe cy 8: πάντας τοὺς " ἐχθροὺς ” ὑπὸ τοὺς πόδας αὐτοῦ: 26. ἔσχατος ἐχθρὸς ed) e- ~ > | Acti 355° καταργεῖται ὁ θάνατος. 27. “πάντα” γὰρ “ὑπέταξεν ὑπὸ τοὺς eb. i. 13, a ee πόδας αὐτοῦ :”” ὃ ὅταν δὲ etry ὅτι “πάντα ὑποτέτακται (3 δῆλον Ml. 44. Ps. viil. 6.
In like connexion, Eph. i. 22; Phil. iff. 21; Heb. ii. 8; 1 Pet. iii, 22; see xiv. 32. πι Gal. ili, 11.
1 Om, av all pre-Syrian codd. Cf. xi. 26.
2 Insert avtov AG, 17, sah. cop. syrsch,
53, 17, om. εσχατος . . . Todas αυτου (26, 27a), by skipping from the ποδας αυτου of ver. 25. See notes on vv. 13-16.
4 Om. οτι (?) Bde, vg., and several Ff. Lachm. brackets; W.H. om. in marg.
14); and behind death Satan (Heb. ii. 14 f.), ‘‘the prince” and ‘ god of this world”? (2 Cor. iv. 4, John xiv. 30). On καταργέω, see note to i. 28.
Ver. 25 sustains the representation of the τέλος just given by prophetic words of Scripture (cf. 3 f.): “For He must needs reign, until He has put all the enemies underneath His feet”. Not till every enemy of God is vanquished can Christ’s existing kingdom reach its end. P. is thinking of the culmination, not the cessation, of Christ’s kingship (see note on παραδιδῷ, 24).-- πάντας is added to the text of the Psalmist, as if to say: “‘ Every one of the foes proscribed in the Messiah’s charter must submit, before He can present to His Father a perfect kingdom”; see parls., for other applica- tions of this cardinal O.T. dictum.—On δεῖ, see note to viii. 2:--ἄχρις ot—radi- cally «τρ to,’ rather than “until, (the time at) which ’—in later Gr. takes sbj. of future contingency dispensing with av (Wr., p. 371)—.The words of Ps. cx. are freely adapted: θῇ gets its subject from αὐτόν, viz. Christ—not God, as imported by Est., Bz., Bg., Hf., Gd., to suit the Ps.; it is parl. in tense-construction to καταργήσῃ (24, see note).
Ver. 26. ἔσχατος ἐχθρὸς καταργεῖται 6 θάνατος: ‘“‘(As) last enemy death is abolished’’—in other words, ‘is abol- ished last among these enemies ”.— ἔσχατος is the emphatic part of the predicate; and καταργ. (See i. 28) is in pr. tense, of what is true now in God’s determination, in the fixed succession of things “cf. iii. 13). Death personified, as in ver. 55, Isa. xxv. 8, Rev. xx. 14. If all enemies must be subdued, and death is ast to fall, then “‘ the end” (24) cannot be until Christ has delivered His own from its power and thus broken Death’s sceptre.—This ver. should close with a full stop. Καταργεῖται 6 θάνατος is the Christian counter-position to the ᾿Ανάσ-
τασις οὐκ ἔστιν Of Cor. philosophy; the τινὲς Of ver. 12 say, ‘‘ There is no resur- rection’’; P. replies, ‘‘ There is to be no death”’. The dogma of unbelief has been confuted in fact by Christ’s bodily resur- rection (13 ff.) ; 1m experience, by the saving effect thereof in Christians (17); and now finally in principle, by its contrariety to the purpose and scope of redemption (21-26), which finds its goal in the death of Death. Hofmann makes τὸ τέλος in ver. 24 adverbial to ver. 26 (‘‘at last,” cf. τ Peter iii. 8), with the ὅταν clauses as its definitions and the yap clause parenthetical: “then finally, when etc., when etc. (for etc.), as last enemy death is abolished”. His construction is too artificial to be sustained; but he sees rightly that this ver. is the climax of the Apostle’s argument.
Vv. 27, 28 are a supplement to wv. 20-26. They reaffirm, in new words of Scripture, the: unlimited dominion as- signed to Christ (25-27a), in order to re- assert more impressively the truth. that only through His absolute victory can the kingdom of God be consummated (24a, 28b). The opening yap adduces, by way of comment, a prophecy parl. to that cited in ver. 25 and specifically applied in ver. 26. Psalm viii. promised to man . complete rule over his domain (cf. Heb. ii. 5 ff.); as man Christ here stands forth the countertype of Adam (21 f.) who forfeited our estate, winning for Himself and His own the deliverance from death (Heb. ii. ο, 14 f.) which seals His con- quest and sets ‘tall things under His feet”. But (δὲ . . . δέ) this subjection of all things to Christ is no infringement of God’s sovereignty nor alienation of His rights; on the contrary, it is the means to their perfect realisation. Such is the purport of the two ὅταν sentences, the second of which repeats in another way, after the interposed δῆλον ὅτι clause, what the first has announced, τότε αὐτὸς