John Calvin on 1 Corinthians 15:28

28. That God may be all in all Will it be so in the Devil and wicked men also? By no means — unless perhaps we choose to take the verb to be as meaning, to be known, and openly beheld. In that case the meaning will be: “For the present, as the Devil resists God, as wicked men confound and disturb the order which he has established, and as endless occasions of offense present themselves to our view, it does not distinctly appear that God is all in all; but when Christ will have executed the judgment which has been committed to him by the Father, and will have cast down Satan and all the wicked, the glory of God will be conspicuous in their destruction. The same thing may be said also respecting powers that are sacred and lawful in their kind, for they in a manner hinder God’s being seen aright by us in himself. Then, on the other hand, God, holding the government of the heaven and the earth by himself, and without any medium, will in that respect be all, and will consequently at last be so, not only in all persons, but also in all creatures.”

This is a pious interpretation, “Ce sens contient doctrine saincte;” — “This view contains sacred doctrine.” and, as it corresponds sufficiently well with the Apostle’s design, I willingly embrace it. There would, however, be nothing out of place in understanding it as referring exclusively to believers, in whom God has now begun his kingdom, and will then perfect it, and in such a way that they shall cleave to him wholly. Both meanings sufficiently refute of themselves the wicked frenzies of some who bring forward this passage in proof of them. Some imagine, that God will be all in all in this respect, that all things will vanish and dissolve into nothing. Paul’s words, however, mean nothing but this, that all things will be brought back to God, as their alone beginning and end, that they may be closely bound to him. Others infer from this that the Devil and all the wicked will be saved — as if God would not altogether be better known in the Devil’s destruction, than if he were to associate the Devil with himself, and make him one with himself. We see then, how impudently madmen of this sort wrest this statement of Paul for maintaining their blasphemies.

1 Corinthians 15:29-34

29. Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?

29. Quid alioqui facient qui baptizantur pro mortuis, si omnino mortui non resurgunt? quid etiam baptizantur pro mortuis?

30. And why stand we in jeopardy every hour?

30. Quid etiam nos periclitamur omni hora?

31. I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily.

31. Quotidie morior per nostram gloriam, fratres, quam habeo in Christo Iesu Domino nostro.

32. If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die.

32. Si secundum hominem pugnavi ad bestias Ephesi, quid mihi prodest? edamus et bibamus: eras enim moriemur.

33. Be not deceived: evil communications corrupt good manners.

33. Ne erretis: Mores honestos corrumpunt mala colloquia.

34. Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.

34. Evigilate juste, et ne peccetis: ignorantiam enim Dei quidam habent: ad pudorem vobis incutiendum dico.