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Commentary on 1 Corinthians 3 verses 21–23
Here the apostle founds an exhortation against over-valuing their teachers on what he had just said, and on the consideration that they had an equal interest in all their ministers: Therefore let no man glory in men (Co1 3:21) - forget that their ministers are men, or pay that deference to them that is due only to God, set them at the head of parties, have them in immoderate esteem and admiration, and servilely and implicitly follow their directions and submit to their dictates, and especially in contradiction to God and the truths taught by his Holy Spirit. Mankind are very apt to make the mercies of God cross their intentions. The ministry is a very useful and very gracious institution, and faithful ministers are a great blessing to any people; yet the folly and weakness of people may do much mischief by what is in itself a blessing. They may fall into factions, side with particular ministers, and set them at their head, glory in their leaders, and be carried by them they know not whither. The only way to avoid this mischief is to have a modest opinion of ourselves, a due sense of the common weakness of human understanding, and an entire deference to the wisdom of God speaking in his word. Ministers are not to be set up in competition with one another. All faithful ministers are serving one Lord and pursuing one purpose. They were appointed of Christ, for the common benefit of the church: "Paul, and Apollos, and Cephas, are all yours. One is not to be set up against another, but all are to be valued and used for your own spiritual benefit." Upon this occasion also he gives in an inventory of the church's possessions, the spiritual riches of a true believer: "All is yours - ministers of all ranks, ordinary and extraordinary. Nay the world itself is yours." Not that saints are proprietors of the world, but it stands for their sake, they have as much of it as Infinite Wisdom sees to be fit for them, and they have all they have with the divine blessing. "Life is yours, that you may have season and opportunity to prepare for the life of heaven; and death is yours, that you may go to the possession of it. It is the kind messenger that will fetch you to your Father's house. Things present are yours, for your support on the road; things to come are yours, to enrich and regale you for ever at your journey's end." Note, If we belong to Christ, and are true to him, all good belongs to us, and is sure to us. All is ours, time and eternity, earth and heaven, life and death. We shall want no good thing, Psa 84:11. But it must be remembered, at the same time, that we are Christ's, the subjects of his kingdom, his property. He is Lord over us, and we must own his dominion, and cheerfully submit to his command and yield themselves to his pleasure, if we would have all things minister to our advantage. All things are ours, upon no other ground than our being Christ's. Out of him we are without just title or claim to any thing that is good. Note, Those that would be safe for time, and happy to eternity, must be Christ's. And Christ is God's. He is the Christ of God, anointed of God, and commissioned by him, to bear the office of a Mediator, and to act therein for the purposes of his glory. Note, All things are the believer's, that Christ might have honour in his great undertaking, and God in all might have the glory. God in Christ reconciling a sinful world to himself, and shedding abroad the riches of his grace on a reconciled world, is the sum and substance of the gospel.
Now, from whom do all things come to us, but from Him to whom all things belong? And pray, what things are these? You have them in a preceding part of the epistle: "All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come." He makes the Creator, then the God of all things, from whom proceed both the world and life and death, which.
Are women who think that, in furnishing to their neighbour that which is demanded of beauty, they are furnishing it to themselves also, to augment that (beauty) when (naturally) given them, and to strive after it when not (thus) given? Some one will say, "Why, then, if voluptuousness be shut out and chastity let in, may (we) not enjoy the praise of beauty alone, and glory in a bodily good? "Let whoever finds pleasure in "glorying in the flesh" see to that.
"Therefore," says he, "let no man glory in man; " an injunction which is in accordance with the teaching of the Creator, "wretched is the man that trusteth in man; " again, "It is better to trust in the Lord than to confide in man; " and the same thing is said about glorying (in princes).
The believer owns everything there is, but the unbeliever is effectively penniless. Anything he may have has been stolen.
Human reasoning is unwise and weak, so one should not glory in man but in God, whose word cannot be altered. Whatever human beings think apart from God is foolishness.
"Wherefore let no man glory in men; for all things are yours." He comes again to the former topic, pointing out that not even for their spiritual things ought they to be highminded, as having nothing of themselves. "Since then the wisdom from without is hurtful, and the spiritual gifts were not given by you, what hast thou wherein to boast?" And in regard to the wisdom from without, "Let no man deceive himself," saith he, because they were conceited about a thing which in truth did more harm than good. But here, inasmuch as the thing spoken of was really advantageous, "Let no man glory." And he orders his speech more gently: "for all things are yours."
"Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours; and ye are Christ's and Christ is God's." For because he had handled them sharply, he refreshes them again. And as above he had said, "We are fellow-workers with God;" and by many other expressions had soothed them: so here too he saith, "All things are yours;" taking down the pride of the teachers, and signifying that so far from bestowing any favor on them, they themselves ought to be grateful to the others. Since for their sake they were made such as they were, yea, moreover, had received grace. But seeing that these also were sure to boast, on this account he cuts out beforehand this disease too, saying, "As God gave to every man," and, "God gave the increase:" to the end that neither the one party might be puffed up as bestowers of good; nor the others, on their hearing a second time, "All things are yours," be again elated. "For, indeed, though it were for your sakes, yet the whole was God's doing." And I wish you to observe how he hath kept on throughout, making suppositions in his own name and that of Peter.
But what is, "or death?" That even though they die, for your sakes they die, encountering dangers for your salvation. Dost thou mark how he again takes down the high spirit of the disciples, and raises the spirit of the teachers? In fact, he talks with them as with children of high birth, who have preceptors, and who are to be heirs of all.
We may say also, in another sense, that both the death of Adam was for our sakes, that we might be corrected; and the death of Christ, that we might be saved.
"And ye are Christ's; and Christ is God's." In one sense "we are Christ's," and in another sense "Christ is God's," and in a third sense is "the world ours." For we indeed are Christ's, as his work: "Christ is God's," as a genuine Offspring, not as a work: in which sense neither is the world ours. So that though the saying is the same, yet the meaning is different. For "the world is ours," as being a thing made for our sakes: but "Christ is God's," as having Him the Author of his being, in that He is Father. And "we are Christ's," as having been formed by Him. Now "if they are yours," saith he, "why have ye done what is just contrary to this, in calling yourselves after their name, and not after Christ, and God?"
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SUMMARY
The Apostle Paul's declaration in 1 Corinthians 3:21 serves as a profound capstone to his argument against spiritual immaturity and divisive factions within the Corinthian church. It masterfully redirects the believers' focus from human leaders and earthly wisdom to their immeasurable spiritual inheritance in Christ, challenging them to grasp the true breadth of their divine wealth and identity as co-heirs with Christ, thereby undermining any basis for sectarian pride or carnal boasting.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several effective literary devices in this concise verse. The opening "Therefore" (Greek: hṓste) functions as a Logical Connector, signaling that this verse is the inevitable conclusion drawn from his preceding arguments against division and worldly wisdom. The command "let no man glory in men" is a powerful Prohibition, directly addressing and correcting the problematic behavior of the Corinthian church. The structure of the verse itself, moving from a negative command to a positive, expansive declaration, exhibits Antithesis or Contrast, highlighting the folly of human-centered pride against the backdrop of God's boundless provision. Finally, the phrase "all things are yours" is a profound Hyperbole or Overstatement used for emphasis, which Paul then immediately clarifies and expands upon in the following verses, demonstrating the vastness of the believer's inheritance. It also functions as a powerful Affirmation of the believer's status and privilege in Christ.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse encapsulates a pivotal theological truth: the believer's immense spiritual inheritance in Christ, which renders all human boasting and factionalism utterly baseless. By declaring that "all things are yours," Paul elevates the identity of the believer from a mere follower of a human leader to a co-heir with Christ, possessing an unshakeable and comprehensive wealth that transcends any earthly possession or human wisdom. This truth underscores the radical shift in status brought about by redemption, where believers are no longer slaves to sin or human opinion but are children of God, entrusted with the vast resources of His kingdom. It reorients the church's perspective from internal squabbles and carnal pride to the glorious reality of their shared, abundant life in God.
REFLECTION AND APPLICATION
1 Corinthians 3:21 challenges us to deeply examine the objects of our pride and allegiance. In a world that constantly encourages us to boast in achievements, affiliations, or influential figures, Paul's command "let no man glory in men" remains profoundly relevant. It calls us to a radical humility, recognizing that true worth and security come not from human approval or worldly success, but from our identity as God's children. This verse invites us to shift our focus from what we lack or what others possess, to the immeasurable spiritual wealth that is already ours in Christ. Embracing the truth that "all things are yours" should cultivate a spirit of contentment, gratitude, and generosity. It liberates us from the need to compete or compare, fostering genuine unity within the body of Christ, as we recognize that every gift, every leader, and every circumstance is ultimately for our collective good and God's glory.
Questions for Reflection
FAQ
What does Paul mean by "glory in men"?
Answer: When Paul says "glory in men," he is condemning the practice of boasting in, exalting, or placing ultimate trust and allegiance in human beings, whether they are spiritual leaders, philosophers, or any other influential figures. In the Corinthian context, believers were forming factions, saying, "I am of Paul," or "I am of Apollos," thereby elevating human personalities above Christ and causing division within the church. Paul views this as a sign of spiritual immaturity and a misunderstanding of God's true wisdom, which is foolishness to the world (1 Corinthians 1:18-25). True boasting, according to Paul, should only be in the Lord (1 Corinthians 1:31).
What does "For all things are yours" truly encompass?
Answer: The phrase "For all things are yours" is a sweeping declaration of the believer's comprehensive inheritance in Christ. Paul immediately clarifies this in the very next verses, 1 Corinthians 3:22-23, where he lists specific examples: "Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ's; and Christ is God's." This means that every spiritual leader, every circumstance (life and death), every aspect of the created world, and every moment in time (present and future) is ultimately purposed by God for the benefit and spiritual growth of His children. It signifies that believers, as co-heirs with Christ, have an astounding spiritual wealth and security, far surpassing anything the world can offer.
CHRIST-CENTERED FULFILLMENT
1 Corinthians 3:21 finds its ultimate fulfillment and meaning in Christ. The command "let no man glory in men" is a direct call to shift our ultimate allegiance and boasting from finite human beings to the infinite and perfect person of Jesus Christ. It is only in Christ that we find the true foundation upon which all things are built (1 Corinthians 3:11). The astounding declaration "For all things are yours" is made possible exclusively through our union with Christ. As Paul articulates in Colossians 1:16-17, "by him were all things created... and by him all things consist." Therefore, when we are "in Christ," we are connected to the very source and sustainer of all creation. Our inheritance is not merely a collection of blessings, but rather a participation in Christ's own inheritance as the Son of God (Romans 8:17). Because we "are Christ's" (1 Corinthians 3:23), and Christ is God's, we are brought into the very life and purpose of the Triune God. Every spiritual gift, every ministry, and every circumstance serves the purpose of conforming us to the image of Christ (Romans 8:28-29), demonstrating that in Christ, we truly "have all things" and are complete in Him (Colossians 2:10).