1 Corinthians 15:28

God will be the consummation of all our desiring—the object of our unending vision, of our unlessening love, of our unwearying praise. And in this gift of vision, the response of love, this paean of praise, all alike will share, as all will share in everlasting life.

Even if there is no chance of manumission, slaves are now to make their slavery a kind of freedom by serving with love and loyalty, free from fear and feigning, until injustice becomes a thing of the past and every human sovereignty and power is done away with, so that God may be all in all.

The allusion here is to the transformation of the saints when they pass from the old shadows of time into the new lights of eternity.

"For He hath put all things in subjection under His feet. But when He saith, All things are put in subjection, it is manifest that He is excepted who did subject all things unto Him." "And when all things have been subjected unto Him, then shall the Son also Himself be subjected unto Him that did subject all things unto Him." And yet before he said not that it was the Father who "put things under Him," but He Himself who "abolishes." For "when He shall have abolished," saith he, "all rule and authority:" and again, "for He must reign until He hath put all His enemies under His feet." How then doth he here say, "the Father?" And not only is there this apparent perplexity, but also that he is afraid with a very unaccountable fear, and uses a correction, saying, "He is excepted, who did subject all things unto Him," as though some would suspect, whether the Father might Himself not be subject unto the Son; than which what can be more irrational? nevertheless, he fears this. How then is it? for in truth there are many questions following one upon another. Well, give me then your earnest attention; since in fact it is necessary for us first to speak of the scope of Paul and his mind, which one may find everywhere shining forth, and then to subjoin our solution: this being itself an ingredient in our solution. What then is Paul's mind, and what is his custom? He speaks in one way when he discourses of the Godhead alone, and in another when he falls into the argument of the economy. Thus having once taken hold of our Lord's Flesh, he freely thereafter uses all the sayings that humiliate Him; without fear as though that were able to bear all such expressions. Let us see therefore here also, whether his discourse is of the simple Godhead, or whether in view of the incarnation he asserts of Him those things which he saith: or rather let us first point out where he did this of which I have spoken. Where then did he this? Writing to the Philippians he saith, "Who, being in the form of God, counted it not a prize to be on an equality with God, but emptied Himself of no reputation, taking the form of a servant, being made in the likeness of men: and being found in fashion as a man, He humbled Himself, becoming obedient even unto death, yea, the death of the cross. Wherefore hath God highly exalted Him." Seest thou how when he was discoursing of the Godhead alone, he uttered those great things, that He "was in the form of God" and that He "was equal with" Him that begat Him, and to Him refers the whole? But when He showed Him to thee made flesh, he lowered again the discourse. For except thou distinguish these things, there is great variance between the things spoken. Since, if He were "equal with God," how did He highly exalt one equal with Himself? If He were "in the form of God," how "gave" He Him "a name?" for he that giveth, giveth to one that hath not, and he that exalteth, exalteth one that is before abased. He will be found then to be imperfect and in need, before He hath received the "exaltation" and "the Name;" and many other absurd corollaries will hence follow. But if thou shouldest add the incarnation, thou wilt not err in saying these things. These things then here also consider, and with this mind receive thou the expressions. Now together with these we will state also other reasons why this pericope of Scripture was thus composed. But at present it is necessary to mention this: first, that Paul's discourse was of the resurrection, a thing counted to be impossible and greatly disbelieved: next, he was writing to Corinthians among whom there were many philosophers who mocked at such things always. For although in other things wrangling one with another, in this they all, as with one mouth, conspired, dogmatically declaring that there is no resurrection. Contending therefore for such a subject so disbelieved and ridiculed, both on account of the prejudice which had been formed, and on account of the difficulty of the thing; and