1 Corinthians 3:21

a. ὥστε μηδεὶς καυχάσθω ἐν ἀνθρώποις : “And so let no one glory in men”. ὥστε often, with P., introduces the impv [617] at the point where argument or explanation passes into exhortation; cf. note on 1 Corinthians 3:7, and see 1Co 4:5, 1 Corinthians 5:8, etc. ἐν ἀνθρώποις states the forbidden ground of boasting (see parls.), supplying the negative counterpart of 1 Corinthians 1:31. Paul condemns alike the self-laudation of clever teachers, hinted at in 1 Corinthians 3:18, and the admiration rendered to them, along with all partisan applause.

[617] imperative mood.

1 Corinthians 3:21-23 form an unbroken chain, linking the Cor [618] and their teachers to the throne of God. Not till the last words of 1 Corinthians 3:23 do we find the full justification (sustaining the initial γάρ) for the prohibition of 1 Corinthians 3:21 a; “only when the other side to the πάντα ὑμῶν has been expressed, is the object presented in which alone the Church ought to glory” (Hf [619]); standing by itself, “All things are yours” would be a reason in favour of, rather than against, glorying in human power. The saying of 1 Corinthians 3:21 b is, very possibly, taken from the lips of the Cor [620] δοκοῦντες (1 Corinthians 3:18), who talked in the high-flown Stoic style, affirming like Zeno (in Diog. Laert., vii., 1. 25), τῶν σοφῶν πάντα εἶναι, or daring with Seneca (de Benef., vii., 2 f.) “emittere hanc vocem, Haec omnia mea esse! ” similarly the Stoic in Horace (Sat. I., iii., 125 133; Ep. I., i., 106 ff.): “Sapiens uno minor est Jove, dives, liber, honoratus, pulcher, rex denique regum!” Some such pretentious vein is hinted at in 1 Corinthians 4:7-10; 1 Corinthians 6:12 and 1Co 10:22 f., 1 Corinthians 7:31. (οἱ χρώμενοι τ. κόσμον : see notes); the affecters of philosophy at Cor [621] made a “liberal” use of the world. As in 1 Corinthians 6:12 and 1 Corinthians 10:22 f., the Ap. adopts their motto, giving to it a grander scope than its authors dreamed of (1 Corinthians 3:22), but only to check and balance it, reproving the conceit of its vaunters by the contrasted principle (δέ) of the Divine dominion in Christ, which absorbs all human proprietorship (1 Corinthians 3:23).

[618] Corinth, Corinthian or Corinthians.

[619] J. C. K. von Hofmann's Die heilige Schrift N.T. untersucht, ii. 2 (2te Auflage, 1874).

[620] Corinth, Corinthian or Corinthians.

[621] Corinth, Corinthian or Corinthians.

First amongst the “all things” that the Cor [622] may legitimately boast, there stand suggested by ἀνθρώποις, 21 “Paul, Apollos, Cephas,” the figureheads of the Church factions (1 Corinthians 1:12), enumerated with εἴτε … εἴτε (whether P. or Ap. or Ceph.), since these chiefs belong to the Church alike, not P. to this section, Ap. to that, and so on. Christ (1 Corinthians 1:12) is not named in this series of “men”; a diff [623] place is His (1 Corinthians 3:23). From “Cephas” the enumeration passes per saltum to “the world” (εἴτε κόσμος anarthrous, as thought of qualitatively; cf. Galatians 6:14], understood in its largest sense, the existing order of material things; cf. note on 1 Corinthians 1:20. The right to use worldly goods, asserted broadly by Greek Christians at Cor [624] (1Co 6:12, 1 Corinthians 7:31; 1 Corinthians 10:23 f.: see notes), is frankly admitted; the Church (represented by its three leaders) and the world both exist for “you,” are bound to serve you (cf. 1 Timothy 2:2-4; 1 Timothy 4:8; 1 Timothy 6:17; Psalms 8, etc.); the Messianic kingdom makes the saints even the world's judges (1 Corinthians 6:2; Romans 4:13; Revelation 5:10, etc.). εἴτε ζωὴ εἴτε θάνατος, by another bold and sudden sweep, carries the Christian empire into the unseen. Not Life alone, but Death king of fears to a sinful world (Romans 5:17; Romans 5:21; Hebrews 2:15) is the saints' servant (1 Corinthians 15:26, etc.). They hold a condominium (Romans 8:17; 1 Thessalonians 5:10) with Him who is “Lord of living and dead” (Romans 14:9, etc.; Ephesians 4:9 f., Revelation 1:18); cf. ἐμοὶ τὸ ζῇν Χριστός, καὶ τὸ ἀποθανεῖν κέρδος, Philippians 1:21. ζωὴ and θάνατος extend the Christian's estate over all states of being; εἴτε ἐνεστῶτα, εἴτε μέλλοντα, stretch it to all periods and possibilities of time. The former of these ptps. (pf. intransitive of ἐνίστημι) denotes what has come to stand there (instans), is on the spot, in evidence; the latter what exists in intention, to be evolved out of the present: see the two pairs of antitheses in Romans 8:38 f.; these things cannot hurt the beloved of God (Rom.), nay, must help and serve them (1 Cor.). See other parls. for “things present” (esp. Galatians 1:4) and “to come” (esp. Romans 8:17-25).

[622] Corinth, Corinthian or Corinthians.

[623] difference, different, differently.

[624] Corinth, Corinthian or Corinthians.

The Apostle repeats triumphantly his πάντα ὑμῶν, having gathered into it the totality of finite existence, to reverse it by the words ὑμεῖς δὲ Χριστοῦ, “but (not and) you are Christ's!” (cf. 1 Corinthians 6:20; Romans 12:1 f., 2 Corinthians 5:15). The Cor [625] readers, exalted to a height outsoaring Stoic pride, are in a moment laid low at the feet of Christ: “Lords of the universe you are His bondmen, your vast heritage in the present and future you gather as factors for Him ”. P. endorses the doctrine of the kingship of the spiritual man, dilating on it with an eloquence surpassing that of Stoicism; “but,” he reminds him, his wealth is that of a steward. Our property is immense, but we are Another's; we rule, to be ruled. A man cannot own too much, provided that he recognises his Owner.

[625] Corinth, Corinthian or Corinthians.

Finally, Christ who demands our subordination, supplies in Himself its grand example: Χριστὸς δὲ Θεοῦ, “but Christ is God's”. We are masters of everything, but Christ's servants; He Master of us, but God's Servant (cf. Acts 3:13, etc.). For His filial submission, see 1 Corinthians 11:3; 1 Corinthians 15:22 ff., Romans 6:10, and notes; also John 8:29; John 10:29, etc. We cannot accept Cv [626] 's dilution of the sense, “Hæc subjectio ad Christi humanitatem refertur”; for the ὑμεῖς Χριστοῦ, just affirmed, raises Christ high over men. It is enough to say with Thd [627], Χριστὸς Θεοῦ οὐχ ὡς κτίσμα Θεοῦ, ἀλλʼ ὡς Ὑιὸς τοῦ Θεοῦ : cf. Hebrews 5:8. The sovereignty of the Father is the corner-stone of authority in the universe (1 Corinthians 11:3; 1 Corinthians 15:28).

[626] Calvin's In Nov. Testamentum Commentarii.

[627] Theodoret, Greek Commentator.

The Ap. has now vindicated God's rights in His Church (see Introd. to § 10), and recalled the Cor [628] from their carnal strife and pursuit of worldly wisdom to the unity, sanctity, and grandeur of their Christian calling, which makes them servants of God through Christ, and in His right the heirs of all things.

[628] Corinth, Corinthian or Corinthians.