1Co 15:24. Εἶτα, afterwards) after the resurrection of those who are Christ’s; for He, as King, will consummate the judgment between the resurrection and the end.-τὸ τέλος) The end, viz., of the whole resurrection. This is the correlative to the first fruits. In this end all orders [referring to “every man in his own order”] will obtain their completion [consummated development]: 1Pe 4:7; Rom 6:22. This noun contains the force of the verbs, delivered up [1Co 15:24] and destroyed [1Co 15:26]. See how great mysteries that apostle draws from the prophetic syllables עד and כל, Psa 110:1; Psa 8:6. Gr. ἄχρις, until, and πάντα, all things. Therefore even the words of Scripture are inspired by God, θεόπνευστα. For all Scripture words rest upon the same principles as these [The same reasoning is applicable to all Scripture words].-ὅταν-ὅταν) when:-namely, when. The former is explained by the latter; and the first part of the following verse is to be referred to the former; the second part, to the latter. So soon as the Son shall have delivered up the kingdom to the Father, the Father will destroy all authority; and the deliverance of the kingdom into His hands takes place, that all authority may be swept away.-παραδῷ τὴν βασιλείαν, shall have delivered up the kingdom) The Father will not then begin to reign without the Son; nor will the Son cease then to reign without the Father; for the divine kingdom both of the Father and of the Son is from eternity and will be to eternity. But the apostle is here speaking of the mediatorial kingdom of the Son, which will be delivered up, and of the immediate [i.e., without mediation] kingdom of the Father, to which then it will give place. In the meantime, the Son manages the affairs, which the Father has put into His hands, for and by His own people, for the elect, by the instrumentality of angels also, and in the presence of the Father and against His enemies, so long as even an effort of these last continues. The Son will deliver up the kingdom to the Father, inasmuch as the Father gave it to the Son, Joh 13:3. The Father does not cease to reign, though He has appointed the Son to be king; nor does the Son cease to reign, when He delivers up the kingdom to the Father; and by the very circumstance, that it is said, not that it is to be abolished, but to be delivered up to the Father, it is signified, that it itself also is of infinite majesty. But the glory before the foundation of the world will remain, after the kingdom has been delivered up: Joh 17:5; Heb 1:8 : and He will not cease to be king according to His human nature, Luk 1:33. If the citizens of the New Jerusalem shall reign for ever and ever, Rev 22:5; how much more will God and Christ reign?-Τῷ ΘΕῷ ΚΑῚ ΠΑΤΡῚ, to God even the Father) God is here regarded in a twofold point of view. He is considered, both as God and as the Father in respect to Christ, Joh 20:17; even in His state of exaltation, Rev 3:12; Rev 3:21 : and in respect to believers, Col 3:17. He is considered as God, towards [in relation to] His enemies. καταργήσῃ [shall have put down] shall have abolished) viz., God even the Father, of whom it is also said (until) He put (θῇ, 1Co 15:25) and He has subjected [ὑπέταξεν, 1Co 15:27]. In a similar manner, the subject is changed to a different one [from God to Christ] in the third person, 1Co 15:25; 1Co 15:29 [the baptized for the dead-the dead-they, i.e., the former].-πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν, all rule and all authority and power) Rule and authority are also said of the powers of men, Tit 3:1 [principalities and powers]: but oftener of those of angels, Col 1:16 : and that too in the concrete, to denote their very essence [substances]: here however they are in the abstract, as βασιλείαν, concerning the kingdom of the Son: for the essences of angels will not be destroyed. Ἀρχὴ denotes rule; subordinate to this are ἐξουσία, authority, magistracy, and δύναμις, an army, forces.-ἐξουσία and ΔΎΝΑΜΙς are more closely connected as is seen by the fact that they have the one epithet, all, in common [The one πᾶσαν qualifies both ἘΞΟΥΣΊΑΝ and ΔΎΝΑΜΙΝ; though ἈΡΧῊΝ has a separate ΠᾶΣΑΝ]. Here not only rule, authority, forces of enemies, are signified, 1Co 15:25, such as is death, 1Co 15:26; but the all intimates that the rule, authority, etc., even of good angels shall cease. For when the king lays down His arms, after His enemies have been subdued, the soldiers are discharged, and the word καταργεῖν, to put down, is not an inapplicable term even to these latter: 1Co 13:8; 2Co 3:7.
 S. R. D. Moldenhauer on this passage refers to it the passage in Luke; comp. Dan 7:14. He very often agrees with Bengel: for example, ver. 32, 49, etc.-E. B.