1Co 15:28. Ὑποταγῇ, shall be subjected) so that they shall remain for ever in subjection.-τότε) then finally. Previously, it is always necessary to contend with enemies.-καὶ, also)-αὐτὸς, He himself) spontaneously, so that it denotes the infinite excellence of the Son; and besides, as we often find, it signifies something voluntary; for the Son subordinates Himself to the Father; the Father glorifies the Son. The name, “God even the Father,” and “the Son,” is more glorious than the title ‘King.’ This latter name will be absorbed by the former, as it had previously been derived from the former.-ὁ ὑιὸς, the Son) Christ, according to both natures, even including the divine; and this we may learn, not so much from the circumstance that He is here called the Son; comp. note on Mar 13:32, as that He is expressly considered in relation to the Father. Nor, however, is the Son here spoken of, in so far as the Father and the Son are one, which unity of essence is here presupposed; but in respect of the dispensation committed to Him, inasmuch as the Father has rendered all things subordinate to Him.-ὑποταγήσεται, shall be made subordinate) for this word is both more proper and more becoming than shall be subjected. The word is one very well adapted for denoting things most widely different. For the subordination of the Son to the Father is manifestly one thing, of the creatures to God is another. The Son shall be made subordinate to the Father in such a way as He had not formerly been; for in the mediatorial kingdom, the birghtness of the Son had been in a manner separated from the Father; but subsequently the Son shall be made quite subordinate to the Father; and that subordination of the Son will be entirely voluntary, an event desired by the Son Himself and glorious to Him; for He will not be subordinate as a servant, Heb 1:14; comp. the foregoing verses; but as a Son. [So also in human affairs there is not only the subordination of subjects, but also of sons, Luk 2:51; Heb 12:9.-V. g.]-ὑποταγήσεται is therefore in the middle, not in the passive voice. My goodness, says He, Psa 16:2, is not independent of THEE, O Jehovah [Engl. Vers., extendeth not to Thee.] Hesshusius remarks, The subjection and obedience of the Son towards the Father, do not take away the equality of the power, nor produce diversity in the essence. The Son in all eternity, acknowledges with the deepest reverence that He was begotten from eternity by the Father; He also acknowledges that He has received the spiritual kingdom from the Father, and has been constituted Lord of the whole world by the same. He will show to the whole creation His most holy reverence, subjection, and filial love, so that all honour may be rendered to the eternal Father. But herein there is no derogation to the divine honour of the Son; since the Father Himself wills that all men should honour the Son, as they honour the Father. John 5, Exam. p. 10.-ἵνα ᾖ ὁ Θεὸς πάντα ἐν πᾶσι, that God may be all in all) Here something new is signified, but which is at the same time the consummation of all that has gone before, and everlasting. All things (and therefore all men) without any interruption, without any creature to invade His prerogative, or any enemy to disturb, will be made subordinate to the Son, and the Son to the Father. All things will say: God is all to me. This is τέλος, this is the end and consummation. Further than this, not even the apostle can go. As in Christ, there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, bond nor free, but Christ is all and in all, Col 3:11. So then there will be neither Greek nor Jew, etc., nor principality [rule: 1Co 15:24], power, etc., but God will be all in all. God is esteemed as nothing in the world by ungodly men, Psa 10:4; Psa 14:1 : and with the saints many things prevent Him from being alone all to them; but then He will be all in all.