”
25—28.
le
A ~ SS ™ ὅτι " ἐκτὸς τοῦ ᾿ ὑποτάξαντος αὐτῷ τὰ ᾿ πάντα), 28. ὅταν! δὲ᾽ ὑποταγῇ αὐτῷ τὰ πάντα] τότε Kal? αὐτὸς ὁ vids ! ὑποταγήσεται τῷ | ὑποτά- ἔαντι αὐτῷ τὰ | πάντα, ἵνα "ᾖ ὁ Θεὸς τὰ ὃ °P πάντα "ἐν ’ πᾶσιν.
ο Col. iii. 11 ; Herod., lii., 157, παντα ην «ν τοις Ῥαβυλωνιοισι Ζωπνρος (Al.).
929
= n In this sense, Acts xxvi. 22; Isa. xXxvi. 13. Cf. vi. 18, and xiv. 5.
p See xii. 6.
loray . . . παντα οπιά. by ΝΑ, anda few others, skipping from τ. παντα of ver. 2 Om. και BDG, 17, 67**, latt. vg. Lachm. and W.H. bracket ; Tr. omits.
> Om. τα ABD*,17. So Lachm., Tr., W.H., Nestle.
ὁ vids furnishing their common apodosis (cf. 54); so Hf., R.V. marg., after the Vg. and Lat. interpreters. The two vv. then read as follows: “ For ‘all things did He put in subjection under His feet’. But when He hath said,‘All things are brought to subjection’ (manifestly, with the exception of Him that put all things in subjection to Him)—yea, when all things have become subject to Him, then shall (also) the Son Himself become sub- ject to Him that made subject to Him all things, to the end that God may be all in all’’.—God is the tacit subject of ὑπέταξεν, as supplied by the familiar Ps. and brought out by the ptps. in vv. 276, 28b; but Christ is subject to etwy—not God speaking in Scr., or at the end of the world (so Mr., Ed., El., etc.), nor ἡ γραφή (D.W., and others), nor propheta (Bg.). ‘All things are subdued!” is the joyful announcement by the Son that the grand promise recorded in the 8th Psalm is fulfilled ; ‘‘ the ὑπέταξεν of God affirms the purpose, the ὑποτέτακται of Christ attests its accomplishment” (Hf., Hn.). Thus ὅταν εἴπῃ is simultaneous with ὅταν καταργήσῃ (24) and ὅταν θῇ ὑπὸ τ. πόδας (25): Christ proclaims the victory at last achieved; He reports that, with the abolition of death, His commission is ended and the travail of His soul satis- fied. For anticipatory sayings of His, giving an earnest of this crowning word, see Matt. xi. 27, xxviii. 18, John ili. 35.— ὅταν ὑποταγῇ κ.τ.λ. (28) reassumes οἳ- jectively, as matter of fact, what was given subjectively in ὅταν εἴπῃ κ.τ.λ. as the verdict of Christ upon His own finished work. Those who read δῆλον ὅτι κ.τ.λ. as a principal sentence, the apodosis to the first ὅταν clause (A.V., Mr., El., etc.), borrow from the protasis πάντα ὑποτέτακται--πιοτε strictly ὑπο- τετάξεται or (by zeugma) ἔσται, after the virtually fut. εἴπῃ (cf. 286, 54) ; this, however, makes a halting sentence: “But when He [God] says, ‘All things have been made subject,’ it is evident [that this will be, or that all things will
VOL. If.
Tisch. retains.
be subjected] with the exception of Him, etc.”—an affirmation of quite subsidiary importance, on which the writer has no need to dwell. The non-inclusion of God in the category of ‘‘things sub- jected” is rather a self-evident assump- tion made by the way, and serving to prepare for and throw into relief the real apodosis, ‘‘then shall the Son Himself also become subject, etc.,’’ to which both the ὅταν clauses press forward. The advl. use of δῆλον ὅτι (perhaps better written δηλονότι = δηλαδή), signifying manifestly or to wit (sine dubio, Vg.), is familiar in Attic Gr.; no other certain instance occurs in the N.T. The remark that He who gave dominion is not Him- self under it, reserves behind the Messi- anic reign the absolute supremacy of God, to which Christ will conform at the plenitude of His kingship.—ra πάντα (equivalent to ‘the universe”’) gathers into a totality the πάντα otherwise separate and diverse: cf. Col. i. 17, τὰ πάντα ἐν αὐτῷ συνέστηκεν.--ὑποταγή- ΄ σεται (mid. in force, like the 2nd aor. pass. in Rom. x. 3, in consistency with the initiative ascribed to Christ through- out) has often been explained away, to avoid Arian or Sabellian inferences from the text; it affirms no other subjection of the Son than is involved in Sonship (see note on 24). This implies no in- feriority of nature, no extrusion from power, but the free submission of love (aos 6 vids, “the Son of His own accord will subject Himself’’—not in addition to, but in distinction from the πάντα), which is the essence of the filial spirit that actuated Christ from first to last (cf. John viii. 29, xii. 27% etc.). Whatsoever glory He gains is devoted to the glory and power of the Father’ (John xvii. 2, etc.), who glorifies Him in turn (John xvii. 5; Phil. ii. g ff.). ὑποταγήσεται speaks the closing word of Christ’s mission, as ᾿Ιδοὺυ ἥκω τοῦ ποιῆσαι τὸ θέληµά σου was its opening word (Heb. x. 7).—It is hard to say whether ἵνα ᾖ 6 Θεὸς κ.τ.λ. is dependent