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88 lines
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Title = 'The First Epistle of Paul the Apostle to the Corinthians';
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<p id="Chapter3" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 3
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<p id="a1Co3_1"><a onclick="return mV('1Cr',3,'1-23');">1Cr 3:1-23</a>. PAUL COULD NOT SPEAK TO THEM OF DEEP SPIRITUAL TRUTHS, AS THEY WERE CARNAL, CONTENDING FOR THEIR SEVERAL TEACHERS; THESE ARE NOTHING BUT WORKERS FOR GOD, TO WHOM THEY MUST GIVE ACCOUNT IN THE DAY OF FIERY JUDGMENT. THE HEARERS ARE GOD'S TEMPLE, WHICH THEY MUST NOT DEFILE BY CONTENTIONS FOR TEACHERS, WHO, AS WELL AS ALL THINGS, ARE THEIRS, BEING CHRIST'S.
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<p><b>1. And I</b>—that is, as the natural (animal) man cannot receive, so <i>I also could not speak unto you</i> the deep things of God, <i>as</i> I would <i>to the spiritual; but</i> I was compelled to speak to you <i>as</i> I would <i>to</i> MEN OF FLESH. The oldest manuscripts read this for "carnal." The former (literally, "fleshy") implies men wholly <i>of flesh,</i> or <i>natural. Carnal,</i> or <i>fleshly,</i> implies not they were <i>wholly natural</i> or unregenerate (<a onclick="return mV('1Cr',2,14);">1Cr 2:14</a>), but that they had much of a <i>carnal tendency;</i> for example their divisions. Paul had to speak to them as he would to men <i>wholly natural,</i> inasmuch as they are <i>still carnal</i> (<a onclick="return mV('1Cr',3,3);">1Cr 3:3</a>) in many respects, notwithstanding their conversion (<a onclick="return mV('1Cr',1,'4-9');">1Cr 1:4-9</a>).
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<br><br><b>babes</b>—contrasted with the <i>perfect</i> (fully matured) <i>in Christ</i> (<a onclick="return mV('Col',1,28);">Col 1:28</a>; compare <a onclick="return mV('Hbr',5,13, 14);">Hbr 5:13-14</a>). This implies they were not men wholly <i>of flesh,</i> though carnal in tendencies. They had life in Christ, but it was weak. He blames them for being still in a degree (not <i>altogether,</i> compare <a onclick="return mV('1Cr',1,5, 7);">1Cr 1:5, 7</a>; therefore he says <i>as</i>) <i>babes</i> in Christ, when by this time they ought to have "come unto a perfect man, unto the measure of the stature of the fulness of Christ" (<a onclick="return mV('Eph',4,13);">Eph 4:13</a>). In <a onclick="return mV('Rom',7,14);">Rom 7:14</a>, also the oldest manuscripts read, "I am a man <i>of flesh.</i>"
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<p id="a1Co3_2"><b>2.</b> (<a onclick="return mV('Hbr',5,12);">Hbr 5:12</a>).
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<br><br><b>milk</b>—the elementary "principles of the doctrine of Christ."
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<p id="a1Co3_3"><b>3. envying</b>—jealousy, <i>rivalry.</i> As this refers to their <i>feelings,</i> "strife" refers to their <i>words,</i> and "divisions" to their <i>actions</i> [BENGEL]. There is a gradation, or ascending climax: <i>envying</i> had produced <i>strife,</i> and strife <i>divisions</i> (factious parties) [GROTIUS]. His language becomes severer now as He proceeds; in <a onclick="return mV('1Cr',1,11);">1Cr 1:11</a> he had only said "contentions," he now multiplies the words (compare the stronger term, <a onclick="return mV('1Cr',4,6);">1Cr 4:6</a>, than in <a onclick="return mV('1Cr',3,21);">1Cr 3:21</a>).
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<br><br><b>carnal</b>—For "strife" is a "work of the flesh" (<a onclick="return mV('Gal',5,20);">Gal 5:20</a>). The "flesh" includes all feelings that aim not at the glory of God, and the good of our neighbor, but at gratifying self.
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<br><br><b>walk as men</b>—as unregenerate men (compare <a onclick="return mV('Mat',16,23);">Mat 16:23</a>). "After the flesh, not after the Spirit" of God, as becomes you as regenerate by the Spirit (<a onclick="return mV('Rom',8,4);">Rom 8:4</a>; <a onclick="return mV('Gal',5,25, 26);">Gal 5:25-26</a>).
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<p id="a1Co3_4"><b>4.</b> (<a onclick="return mV('1Cr',1,12);">1Cr 1:12</a>).
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<br><br><b>are ye not carnal</b>—The oldest manuscripts read, "Are ye not <i>men?</i>" that is, "walking as men" unregenerate (<a onclick="return mV('1Cr',3,3);">1Cr 3:3</a>).
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<p id="a1Co3_5"><b>5. Who then</b>—Seeing then that ye severally strive so for your favorite teachers, "Who is (of what intrinsic power and dignity) Paul?" If so great an apostle reasons so of himself, how much more does humility, rather than self-seeking, become ordinary ministers!
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<br><br><b>Paul...Apollos</b>—The oldest manuscripts read in the reverse order, "Apollos," etc. Paul." He puts Apollos before himself in humility.
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<br><br><b>but ministers,</b> etc.—The oldest manuscripts have no "but." "Who is Apollos...Paul? (mere) ministers (a lowly word appropriate here, <i>servants</i>), by whom (not "<i>in whom</i>"; <i>by whose ministrations</i>) ye believed."
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<br><br><b>as...Lord gave to every man</b>—that is, to the several hearers, for it was GOD that "gave the increase" (<a onclick="return mV('1Cr',3,6);">1Cr 3:6</a>).
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<p id="a1Co3_6"><b>6. I...planted, Apollos watered</b>—(<a onclick="return mV('Act',18,1);">Act 18:1</a>; <a onclick="return mV('Act',18,1);">Act 19:1</a>). Apollos at his own desire (<a onclick="return mV('Act',18,27);">Act 18:27</a>) was sent by the brethren to Corinth, and there followed up the work which Paul had begun.
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<br><br><b>God gave the increase</b>—that is, the growth (<a onclick="return mV('1Cr',3,10);">1Cr 3:10</a>; <a onclick="return mV('Act',18,27);">Act 18:27</a>). "Believed through <i>grace.</i>" Though ministers are nothing, and God all in all, yet God works by instruments, and promises the Holy Spirit in the faithful use of means. This is the dispensation of the Spirit, and ours is the ministry of the Spirit.
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<p id="a1Co3_7"><b>7. neither is he that...anything...but God</b>—namely, is all in all. "God" is emphatically last in the <i>Greek,</i> "He that giveth the increase (namely), GOD." Here follows a parenthesis, <a onclick="return mV('1Cr',3,'8-21');">1Cr 3:8-21</a>, where "Let no man glory in men" stands in antithetic contrast to "God" here.
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<p id="a1Co3_8"><b>8. one</b>—essentially in their aim they are <i>one,</i> engaged in one and the same ministry; therefore they ought not to be made by you the occasion of forming separate parties.
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<br><br><b>and every man</b>—rather "<i>but</i> every man." Though in their service or ministry, they are essentially "one," yet every minister is separately responsible in "<i>his own</i>" work, and "shall receive <i>his own</i> (emphatically repeated) reward, according to <i>his own</i> labor." The <i>reward</i> is something over and above personal salvation (<a onclick="return mV('1Cr',3,14, 15);">1Cr 3:14-15</a>; <a onclick="return mV('2Jo',1,8);">2Jo 1:8</a>). He shall be rewarded according to, not his success or the amount of work done, but "according to his own labor." It shall be said to him, "Well done, thou good and (not <i>successful,</i> but) <i>faithful</i> servant, enter thou into the joy of thy Lord" (<a onclick="return mV('Mat',25,23);">Mat 25:23</a>).
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<p id="a1Co3_9"><b>9.</b> Translate, as the <i>Greek</i> collocation of words, and the emphasis on "God" thrice repeated, requires, "For (in proof that "each shall receive reward according to his own labor," namely, from God) it is of God that we are the fellow workers (laboring <i>with,</i> but <i>under,</i> and <i>belonging</i> to Him as His servants, <a onclick="return mV('2Cr',5,20);">2Cr 5:20</a>; <a onclick="return mV('2Cr',6,1);">2Cr 6:1</a>; compare <a onclick="return mV('Act',15,4);">Act 15:4</a>; see on JFB for <a href="./Comm/jfb/1Th/1Th003.html#a1Th3_2">1Th 3:2</a>) of God that ye are the field (or tillage), of God that ye are the building" [ALFORD]. "Building" is a new image introduced here, as suited better than that of husbandry, to set forth the different kinds of teaching and their results, which he is now about to discuss. "To edify" or "build up" the Church of Christ is similarly used (<a onclick="return mV('Eph',2,21, 22);">Eph 2:21-22</a>; <a onclick="return mV('Eph',4,29);">Eph 4:29</a>).
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<p id="a1Co3_10"><b>10. grace...given unto me</b>—Paul puts this first, to guard against seeming to want humility, in pronouncing himself "a WISE master builder," in the clause following [CHRYSOSTOM]. The "grace" is that "given" to him in common with all Christians (<a onclick="return mV('1Cr',3,5);">1Cr 3:5</a>), only proportioned to the work which God had for him to do [ALFORD].
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<br><br><b>wise</b>—that is, skilful. His <i>skill</i> is shown in his <i>laying a foundation.</i> The unskilful builder lays none (<a onclick="return mV('Luk',6,49);">Luk 6:49</a>). Christ is the foundation (<a onclick="return mV('1Cr',3,11);">1Cr 3:11</a>).
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<br><br><b>another</b>—who ever comes after me. He does not name <i>Apollos;</i> for he speaks generally of <i>all successors,</i> whoever they be. His warning, "Let every man (every <i>teacher</i>) take heed how," etc., refers to other successors rather than Apollos, who doubtless did not, as they, build wood, hay, etc., on the foundation (compare <a onclick="return mV('1Cr',4,15);">1Cr 4:15</a>). "I have done my part, let them who follow me see (so the <i>Greek</i> for 'take heed') to theirs" [BENGEL].
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<br><br><b>how</b>—with what material [ALFORD]. How far <i>wisely,</i> and in builder-like style (<a onclick="return mV('1Pe',4,11);">1Pe 4:11</a>).
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<br><br><b>buildeth thereupon</b>—Here the <i>building</i> or <i>superstructure</i> raised <i>on</i> Christ the "foundation," laid by Paul (<a onclick="return mV('1Cr',2,2);">1Cr 2:2</a>) is not, as in <a onclick="return mV('Eph',2,20, 21);">Eph 2:20, 21</a>, the Christian Church made up of believers, the "lively stones"(<a onclick="return mV('1Pe',2,5);">1Pe 2:5</a>), but <i>the doctrinal and practical teaching</i> which the teachers who succeeded Paul, superadded to his first teaching; not that they taught what was false, but their teaching was subtle and speculative reasoning, rather than solid and simple truth.
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<p id="a1Co3_11"><b>11.</b> (<a onclick="return mV('Isa',28,16);">Isa 28:16</a>; <a onclick="return mV('Act',4,12);">Act 4:12</a>; <a onclick="return mV('Eph',2,20);">Eph 2:20</a>).
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<br><br><b>For</b>—my warning ("take heed," etc. <a onclick="return mV('1Cr',3,10);">1Cr 3:10</a>) is as to the superstructure ("buildeth <i>thereupon</i>"), not as to <i>the foundation:</i> "For other <i>foundation</i> can no man lay, than that which has (already) been laid (by God) Jesus Christ," the person, not the mere abstract doctrine about Him, though the latter also is included; <i>Jesus,</i> GOD-SAVIOUR; <i>Christ,</i> MESSIAH or ANOINTED.
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<br><br><b>can</b>—A man <i>can</i> not lay any other, since the only one recognized by God has been already laid.
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<p id="a1Co3_12"><b>12. Now</b>—rather, "But." The image is that of a building on a solid foundation, and partly composed of durable and precious, partly of perishable, materials. The "gold, silver, precious stones," which all can withstand fire (<a onclick="return mV('Rev',21,18, 19);">Rev 21:18-19</a>), are <i>teachings</i> that will stand the fiery test of judgment; "wood, hay, stubble," are those which cannot stand it; not positive heresy, for that would destroy the foundation, but teaching mixed up with human philosophy and Judaism, curious rather than useful. Besides the <i>teachings,</i> the superstructure represents also the <i>persons</i> cemented to the Church by them, the reality of whose conversion, through the teachers' instrumentality, will be tested at the last day. Where there is the least grain of real gold of faith, it shall never be lost (<a onclick="return mV('1Pe',1,7);">1Pe 1:7</a>; compare <a onclick="return mV('1Cr',4,12);">1Cr 4:12</a>). On the other hand, the lightest straw feeds the fire [BENGEL] (<a onclick="return mV('Mat',5,19);">Mat 5:19</a>).
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<p id="a1Co3_13"><b>13. Every man's work</b>—each teacher's superstructure on the foundation.
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<br><br><b>the day</b>—of the Lord (<a onclick="return mV('1Cr',1,8);">1Cr 1:8</a>; <a onclick="return mV('Hbr',10,25);">Hbr 10:25</a>; <a onclick="return mV('1Th',5,4);">1Th 5:4</a>). The article is emphatic, "<i>The</i> day," that is, the great day of days, the long expected day.
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<br><br><b>declare it</b>—<i>old</i> English for "make it clear" (<a onclick="return mV('1Cr',4,4);">1Cr 4:4</a>).
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<br><br><b>it shall be revealed by fire</b>—it, that is, "every man's work." Rather, "<i>He,</i>" the Lord, whose day it is (<a onclick="return mV('2Th',1,7);">2Th 1:7-8</a>). Translated literally, "<i>is being revealed</i> (the present in the <i>Greek</i> implies the <i>certainty</i> and <i>nearness</i> of the event, <a onclick="return mV('Rev',22,10, 20);">Rev 22:10, 20</a>) in fire" (<a onclick="return mV('Mal',3,3);">Mal 3:3</a>; <a onclick="return mV('Mal',4,1);">Mal 4:1</a>). The <i>fire</i> (probably <i>figurative</i> here, as the <i>gold, hay,</i> etc.) is not <i>purgatory</i> (as Rome teaches, that is, <i>purificatory</i> and <i>punitive</i>), but <i>probatory,</i> not restricted to those dying in "venial sin"; the supposed <i>intermediate class</i> between those entering heaven at once, and those dying in mortal sin who go to hell, but <i>universal,</i> testing the godly and ungodly alike (<a onclick="return mV('2Cr',5,10);">2Cr 5:10</a>; compare <a onclick="return mV('Mar',9,49);">Mar 9:49</a>). This fire is not till the <i>last</i> day, the supposed fire of purgatory begins <i>at death.</i> The fire of Paul is to try the <i>works,</i> the fire of purgatory the <i>persons,</i> of men. Paul's fire causes "loss" to the sufferers; Rome's purgatory, great gain, namely, heaven at last to those purged by it, if only it were true. Thus this passage, quoted by Rome for, is altogether against, purgatory. "It was not this doctrine that gave rise to prayers for the dead; but the practice of praying for the dead [which crept in from the affectionate but mistaken solicitude of survivors] gave rise to the doctrine" [WHATELY].
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<p id="a1Co3_14"><b>14. abide</b>—abide the testing fire (<a onclick="return mV('Mat',3,11);">Mat 3:11-12</a>).
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<br><br><b>which he hath built thereupon</b>—which he built <i>on the foundation.</i>
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<br><br><b>reward</b>—<i>wages,</i> as a builder, that is, teacher. His converts built on Christ the foundation, through his faithful teaching, shall be his "crown of rejoicing" (<a onclick="return mV('2Cr',1,14);">2Cr 1:14</a>; <a onclick="return mV('Phl',2,16);">Phl 2:16</a>; <a onclick="return mV('1Th',2,19);">1Th 2:19</a>).
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<p id="a1Co3_15"><b>15. If...be burnt</b>—if any <i>teacher's</i> work consist of such materials as the fire will destroy [ALFORD].
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<br><br><b>suffer loss</b>—that is, forfeit the special "reward"; not that he shall lose salvation (which is altogether a <i>free gift,</i> not a "reward" or wages), for he remains still on the foundation (<a onclick="return mV('1Cr',3,12);">1Cr 3:12</a>; <a onclick="return mV('2Jo',1,6);">2Jo 1:6</a>).
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<br><br><b>saved; yet so as by fire</b>—rather, "so as <i>through</i> fire" (<a onclick="return mV('Zec',3,2);">Zec 3:2</a>; <a onclick="return mV('Amo',4,11);">Amo 4:11</a>; <a onclick="return mV('Jud',1,23);">Jud 1:23</a>). "Saved, yet <i>not without</i> fire" (<a onclick="return mV('Rom',2,27);">Rom 2:27</a>) [BENGEL]. As a builder whose building, not the foundation, is consumed by fire, escapes, but with the loss of his work [ALFORD]; as the shipwrecked merchant, though he has lost his merchandise, is saved, though having to pass <i>through</i> the waves [BENGEL]; <a onclick="return mV('Mal',3,1,2);">Mal 3:1-2</a>; <a onclick="return mV('Mal',4,1);">Mal 4:1</a>, give the key to explain the imagery. The "Lord suddenly coming to His temple" in flaming "fire," all the parts of the building which will not stand that fire will be consumed; the builders will escape with personal salvation, but with the loss of their work, through the midst of the conflagration [ALFORD]. Again, a distinction is recognized between minor and fundamental doctrines (if we regard the superstructure as representing the <i>doctrines</i> superadded to the elementary essentials); a man may err as to the former, and yet be saved, but not so as to the latter (compare <a onclick="return mV('Phl',3,15);">Phl 3:15</a>).
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<p id="a1Co3_16"><b>16. Know ye not</b>—It is no new thing I tell you, in calling you "God's building"; ye know and ought to remember, ye are the noblest kind of building, "the temple of God."
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<br><br><b>ye</b>—all Christians form together one vast temple. The expression is not, "ye are <i>temples,</i>" but "ye are <i>the temple</i>" collectively, and "lively stones" (<a onclick="return mV('1Pe',2,5);">1Pe 2:5</a>) individually.
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<br><br><b>God...Spirit</b>—God's indwelling, and that of the Holy Spirit, are one; therefore the Holy Spirit is God. No literal "temple" is recognized by the New Testament in the Christian Church. The only one is the spiritual temple, the whole body of believing worshippers in which the Holy Spirit dwells (<a onclick="return mV('1Cr',6,19);">1Cr 6:19</a>; <a onclick="return mV('Jhn',4,23,24);">Jhn 4:23-24</a>). The <i>synagogue,</i> not the temple, was the model of the Christian house of worship. The temple was the <i>house of sacrifice,</i> rather than of prayer. Prayers in the temple were silent and individual (<a onclick="return mV('Luk',1,10);">Luk 1:10</a>; <a onclick="return mV('Luk',18,'10-13');">Luk 18:10-13</a>), not joint and public, nor with reading of Scripture, as in the synagogue. The temple, as the name means (from a <i>Greek</i> root "to dwell"), was the earthly <i>dwelling-place of God,</i> where alone He put His name. The synagogue (as the name means an <i>assembly</i>) was the place for assembling men. God now too has His earthly temple, not one of wood and stone, but the congregation of believers, the "living stones" on the "spiritual house." Believers are all spiritual priests in it. Jesus Christ, our High Priest, has the only literal priesthood (<a onclick="return mV('Mal',1,11);">Mal 1:11</a>; <a onclick="return mV('Mat',18,20);">Mat 18:20</a>; <a onclick="return mV('1Pe',2,5);">1Pe 2:5</a>) [VITRINGA].
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<p id="a1Co3_17"><b>17. If any...defile...destroy</b>—rather as the <i>Greek</i> verb is the same in both cases, "<i>destroy</i>...destroy." God repays in kind by a righteous retaliation. The destroyer shall himself be destroyed. As temporal death was the penalty of marring the material temple (<a onclick="return mV('Lev',16,2);">Lev 16:2</a>; <a onclick="return mV('Dan',5,2);">Dan 5:2-3</a>; <a onclick="return mV('Dan',5,30);">Dan 5:30</a>), so eternal death is the penalty of marring the spiritual temple—the Church. The <i>destroyers</i> here (<a onclick="return mV('1Cr',3,16,17);">1Cr 3:16-17</a>), are distinct from the <i>unwise</i> or unskilful builders (<a onclick="return mV('1Cr',3,12,15);">1Cr 3:12, 15</a>); the latter held fast the "foundation" (<a onclick="return mV('1Cr',3,11);">1Cr 3:11</a>), and, therefore, though they lose their work of superstructure and the special reward, yet they are themselves saved; the destroyers, on the contrary, assailed with false teaching the foundation, and so subvert the temple itself, and shall therefore be destroyed. (See on <a href="./Comm/jfb/1Cr/1Cr003.html#a1Co3_10">JFB for 1Co 3:10</a>), [ESTIUS and NEANDER]. I think Paul passes here from the teachers to all the members of the Church, who, by profession, are "priests unto God" (<a onclick="return mV('Exd',19,6);">Exd 19:6</a>; <a onclick="return mV('1Pe',2,9);">1Pe 2:9</a>; <a onclick="return mV('Rev',1,6);">Rev 1:6</a>). As the Aaronic priests were doomed to die if they violated the old temple (<a onclick="return mV('Exd',28,43);">Exd 28:43</a>), so any Christian who violates the sanctity of the spiritual temple, shall perish eternally (<a onclick="return mV('Hbr',12,14);">Hbr 12:14</a>; <a onclick="return mV('Hbr',10,26,31);">Hbr 10:26, 31</a>).
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<br><br><b>holy</b>—inviolable (<a onclick="return mV('Hab',2,20);">Hab 2:20</a>).
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<br><br><b>which <i>temple</i> ye are</b>—rather, "the which (that is, holy) are ye" [ALFORD], and, therefore, want of holiness on the part of any of you (or, as ESTIUS, "to tamper with <i>the foundation</i> in <i>teaching</i> you") is a violation of the temple, which cannot be let to pass with impunity. GROTIUS supports <i>English Version.</i>
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<p id="a1Co3_18"><b>18. seemeth</b>—that is, <i>is, and is regarded by</i> himself and others.
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<br><br><b>wise in this world</b>—wise in mere worldly wisdom (<a onclick="return mV('1Cr',1,20);">1Cr 1:20</a>).
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<br><br><b>let him become a fool</b>—by receiving the Gospel in its unworldly simplicity, and so <i>becoming a fool in the world's sight</i> [ALFORD]. Let him <i>no longer think</i> himself wise, but seek the true wisdom from God, bringing his understanding into captivity to the obedience of faith [ESTIUS].
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<p id="a1Co3_19"><b>19. with God</b>—<i>in the judgment of God.</i>
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<br><br><b>it is written</b>—in <a onclick="return mV('Job',5,13);">Job 5:13</a>. The formula of quoting SCRIPTURE used here, establishes the canonicity of Job.
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<br><br><b>He taketh...wise in...own craftiness</b>—proving the "foolishness" of the world's wisdom, since it is made by God the very snare to catch those who think themselves so wise. Literally, "He who taketh ...the whole of the sentence not being quoted, but only the part which suited Paul's purpose.
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<p id="a1Co3_20"><b>20.</b> Quotation from <a onclick="return mV('Psa',94,11);">Psa 94:11</a>. There it is <i>of men;</i> here it is "of the wise." Paul by inspiration states the class of men whose "thoughts" (or rather, "reasonings," as suits the <i>Greek</i> and the sense of the context) the Spirit designated in the Psalm, "vanity," namely, the "proud" (<a onclick="return mV('Psa',94,2);">Psa 94:2</a>) and worldly-wise, whom God in <a onclick="return mV('Psa',94,8);">Psa 94:8</a> calls "fools," though they "boast themselves" of their <i>wisdom</i> in pushing their interests (<a onclick="return mV('Psa',94,4);">Psa 94:4</a>).
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<p id="a1Co3_21"><b>21. let no man glory in men</b>—resuming the subject from <a onclick="return mV('1Cr',3,4);">1Cr 3:4</a>; compare <a onclick="return mV('1Cr',1,12);">1Cr 1:12, 31</a>, where the true object of glorying is stated: "He that glorieth, let him glory in THE LORD." Also <a onclick="return mV('1Cr',4,6);">1Cr 4:6</a>, "That no one of you be puffed up for one against another."
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<br><br><b>For all things</b>—not only <i>all men.</i> For you to glory thus in men, is lowering yourselves from your high position as heirs of <i>all things.</i> All men (including your teachers) belong to Christ, and therefore to you, by your union with Him; He makes them and all things work together for your good (<a onclick="return mV('Rom',8,28);">Rom 8:28</a>). Ye are not for the sake of them, but they for the sake of you (<a onclick="return mV('2Cr',4,5, 15);">2Cr 4:5, 15</a>). They belong to you, not you to them.
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<p id="a1Co3_22"><b>22.</b> Enumeration of some of the "all things." The teachers, in whom they gloried, he puts first (<a onclick="return mV('1Cr',1,12);">1Cr 1:12</a>). He omits after "Cephas" <i>or Christ</i> (to whom exclusively some at Corinth,<a onclick="return mV('1Cr',1,12);">1Cr 1:12</a>, professed to belong); but, instead, substitutes "ye are Christ's" (<a onclick="return mV('1Cr',3,23);">1Cr 3:23</a>).
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<br><br><b>world...life...death...things present...things to come</b>—Not only shall they not "separate you from the love of God in Christ" (<a onclick="return mV('Rom',8,38-39);">Rom 8:38-39</a>), but they "all are yours," that is, are for you (<a onclick="return mV('Rom',8,28);">Rom 8:28</a>), and belong to you, as they belong to Christ your Head (<a onclick="return mV('Hbr',1,2);">Hbr 1:2</a>).
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<br><br><b>things present</b>—"things <i>actually</i> present" [ALFORD].
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<p id="a1Co3_23"><b>23. ye are Christ's</b>—not Paul's, or Apollos,' or Cephas' (<a onclick="return mV('1Cr',11,3);">1Cr 11:3</a>; <a onclick="return mV('Mat',23,'8-10');">Mat 23:8-10</a>). "Neither be ye called masters; for one is your Master, even Christ" (<a onclick="return mV('Rom',14,8);">Rom 14:8</a>). Not merely a particular section of you, but ye all are Christ's (<a onclick="return mV('1Cr',1,12);">1Cr 1:12</a>).
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<br><br><b>Christ is God's</b>—(<a onclick="return mV('1Cr',11,3);">1Cr 11:3</a>). God is the ultimate end of all, even of Christ, His co-equal Son (<a onclick="return mV('1Cr',15,28);">1Cr 15:28</a>; <a onclick="return mV('Phl',2,'6-11');">Phl 2:6-11</a>).
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