1 Corinthians 3:22

Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours;

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

3:18-23 To have a high opinion of our own wisdom, is but to flatter ourselves; and self-flattery is the next step to self-deceit. The wisdom that wordly men esteem, is foolishness with God. How justly does he despise, and how easily can he baffle and confound it! The thoughts of the wisest men in the world, have vanity, weakness, and folly in them. All this should teach us to be humble, and make us willing to be taught of God, so as not to be led away, by pretences to human wisdom and skill, from the simple truths revealed by Christ. Mankind are very apt to oppose the design of the mercies of God. Observe the spiritual riches of a true believer; All are yours, even ministers and ordinances. Nay, the world itself is yours. Saints have as much of it as Infinite Wisdom sees fit for them, and they have it with the Divine blessing. Life is yours, that you may have a 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 to take you from sin and sorrow, and to guide you to your Father's house. Things present are yours, for your support on the road; things to come are yours, to delight you for ever at your journey's end. If we belong to Christ, and are true to him, all good belongs to us, and is sure to us. Believers are the subjects of his kingdom. He is Lord over us, we must own his dominion, and cheerfully submit to his command. God in Christ, reconciling a sinful world to himself, and pouring the riches of his grace on a reconciled world, is the sum and substance of the gospel.

Barnes' Notes on the Bible

Whether Paul, or Apollos - The sense of this is clear. Whatever advantages result from the piety, self-denials, and labors of Paul, Apollos, or any other preacher of the gospel, are yours - you have the benefit of them. One is as much entitled to the benefit as another; and all partake alike in the results of their ministration. You should therefore neither range yourselves into parties with their names given to the parties, nor suppose that one has any special interest in Paul, or another in Apollos. Their labors belonged to the church in general. they had no partialities - no rivalship - no desire to make parties. They were united, and desirous of promoting the welfare of the whole church of God. The doctrine is, that ministers belong to the church, and should devote themselves to its welfare; and that the church enjoys, in common, the benefits of the learning, zeal, piety, eloquence, talents, example of the ministers of God. And it may be observed, that it is no small privilege thus to be permitted to regard all the labors of the most eminent servants of God as designed for our welfare; and for the humblest saint to feel that the labors of apostles, the self-denials and sufferings, the pains and dying agonies of martyrs, have been for his advantage.

Or Cephas - Or Peter. John 1:42.

Or the world - This word is doubtless used, in its common signification, to denote the things which God has made; the universe, the things which pertain to this life. And the meaning of the apostle probably is, that all things pertaining to this world which God has made - all the events which are occurring in his providence were so far theirs, that they would contribute to their advantage, and their enjoyment. This general idea may be thus expressed:

(1) The world was made by God their common Father, and they have an interest in it as his children, regarding it as the work of His hand, and seeing Him present in all His works. Nothing contributes so much to the true enjoyment of the world - to comfort in surveying the heavens, the earth, the ocean, hills, vales, plants, flowers, streams, in partaking of the gifts of Providence, as this feeling, that all are the works of the Christian's Father, and that they may all partake of these favors as His children.

(2) the frame of the universe is sustained and upheld for their sake. The universe is kept by God; and one design of God in keeping it is to protect, preserve, and redeem his church and people. To this end He defends it by day and night; He orders all things; He keeps it from the storm and tempest; from flood and fire; and from annihilation. The sun, and moon, and stars - the times and seasons, are all thus ordered, that His church may be guarded, and brought to heaven.

(3) the course of providential events are ordered for their welfare also, Romans 8:28. The revolutions of kingdoms - the various persecutions and trials, even the rage and fury of wicked people, are all overruled, to the advancement of the cause of truth, and the welfare of the church.

(4) Christians have the promise of as much of this world as shall be needful for them; and in this sense "the world" is theirs. See Matthew 6:33; Mark 10:29-30; 1 Timothy 4:8, "Godliness is profitable for all things, having promise of the life that now is, and of that which is to come." And such was the result of the long experience and observation of David, Psalm 37:25, "I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread." See Isaiah 33:16.

Or life - Life is theirs, because:

(1) They enjoy life. It is real life to them, and not a vain show. They live for a real object, and not for vanity. Others live for parade and ambition - Christians live for the great purposes of life; and life to them has reality, as being a state preparatory to another and a higher world. Their life is not an endless circle of unmeaning ceremonies - of false and hollow pretensions to friendship - of a vain pursuit of happiness, which is never found, but is passed in a manner that is rational, and sober, and that truly deserves to be called life.

(2) the various events and occurrences of life shall all tend to promote their welfare, and advance their salvation.

Death - They have an "interest," or "property" even in death, usually regarded as a calamity and a curse. But it is theirs:

(1) Because they shall have "peace" and support in the dying hour.

(2) because it has no terrors for them. It shall take away nothing which they are not willing to resign.

(3) because it is the avenue which leads to their rest; and it is theirs just in the same sense in which we say that "this is our road" when we have been long absent, and are inquiring the way to our homes.

continued...

Jamieson-Fausset-Brown Bible Commentary

22. Enumeration of some of the "all things." The teachers, in whom they gloried, he puts first (1Co 1:12). He omits after "Cephas" or Christ (to whom exclusively some at Corinth, 1Co 1:12, professed to belong); but, instead, substitutes "ye are Christ's" (1Co 3:23).

world … life … death … things present … things to come—Not only shall they not "separate you from the love of God in Christ" (Ro 8:38, 39), but they "all are yours," that is, are for you (Ro 8:28), and belong to you, as they belong to Christ your Head (Heb 1:2).

things present—"things actually present" [Alford].

Matthew Poole's Commentary

Ver. 22,23. Here are in these two verses three things asserted:

1. The believer’s title to all things.

2. The specialty of their title.

3. The force of the apostle’s argument from hence, why they should not glory in men.

He had said before: All things are yours, which he repeats again, in 1 Corinthians 3:22: they have a right and title to all things, and all things are for their good, use, and advantage. Amongst these he first reckons ministers: every one of them might lay a claim to Paul, to Apollos, to Peter; for they were all servants of Christ for the use of the church, a part of which they were. Then he goes on, and saith, the world, that is, the things of the world, are theirs; that is, whatsoever portion of them the providence of God orderly disposed to them, they had a true title to it, and it was for their use and advantage; so were the lives and deaths of God’s ministers, their own lives and deaths, all things present, and all things that were to come, they were all theirs by a just title; if the providence of God gave them to them in an orderly way, they might comfortably use them. They themselves were Christ’s; they were not of Paul, nor of Apollos, nor of Peter. He that had the bride was the bridegroom; these ministers were but the friends of their bridegroom.

And Christ is God’s, the Son of God by an eternal generation; the servant of God as man, and born under the law, so yielding obedience to his Father; the Messiah or Anointed, and sent of God as Mediator. All things are God’s, by God given to Christ, by Christ given to and sanctified for you; that makes the believers’ special title to all things. The men of the world derive their title to what they have from God alone, as Creator; they derive not from Christ, as being ingrafted and implanted into him. Hence the apostle rightly concludes their vanity, in glorying in their relation to this or that special apostle or minister, whereas they had a true and just right to the labours of all ministers, and ought to look upon all faithful ministers as God’s gifts to his whole church, and for the advantage and benefit of all: yet this hindereth not, but that people ought to have their particular pastors and teachers, to whom they ought ordinarily to attend in their ministry; but they ought not to have their persons in such admiration, as for them to despise or slight any other faithful ministers, nor to make parties and factions in the church of God.

Gill's Exposition of the Entire Bible

Whether Paul, or Apollos, or Cephas,.... These are particularly named, because their disputes were chiefly about them; but what is said of them is true of all other, and all the ministers of Christ, that they are the church's. The gifts which Christ received for them, and has bestowed on them, are not their own, but the church's, and are given to them, not so much for their own use, as for the good and benefit of others. They are made able ministers of the New Testament, not by themselves, nor by man, but by God; who disposes of them as blessings to his churches, and gives them to be pastors and teachers of them, to feed them with knowledge, and with understanding; they are qualified by the Spirit of God for the service of the saints, and are separated by him to it, and are constituted overseers of the flock by his direction; they are placed as stewards of the mysteries and manifold grace of God, to dispense them with wisdom and faithfulness to all in his family, and are the servants of the churches for Jesus' sake, and therefore not to be gloried in; though to be respected in their place and station:

or the world: this, with what follows, is an amplification of the account, and is as if the apostle should say, you should be so far from glorying in man, in a few poor weak instruments, and especially in that in them, which with God is foolishness and vanity, that not only all the ministers of the word are yours, but even the whole world is yours; though called out of it, esteemed the filth of it, and have so little a share of it. The world was made for the sake of the saints, and is continued on their account; when they are called by grace, it will soon be at an end. It is their Lord's, and so theirs, both as Creator and Mediator: the good things of the world are enjoyed by the saints in a peculiar way, as covenant mercies and blessings, so as they are not by others, The evil things of it, as the sins and lusts of it, are escaped by them; and the afflictions they meet with in it are made to work for their good; and as they are heirs of the world, as Abraham was, so they shall inherit it in a much better form than it now is: the present heavens will pass away, the earth and all therein will be burnt up, and new heavens and a new earth arise, in which will dwell none but righteous persons: the world, in its present state, is an inn, suited to the condition of the saints, as pilgrims and strangers; but then it will be as a palace, fit for the spouse and bride of Christ.

Or life; in every view of it: the life of Christ, which he lived here on earth, in obedience to his Father's will, and which he now lives in heaven, where he ever lives to make intercession for his people, and for their good; that fulness of life that is in him, and that eternal life which is through him, are all theirs. The lives of the ministers of the Gospel are for their profit and advantage; and they are spared and continued on their account; their own lives are theirs, though not to live to themselves, nor to the lusts of men, but by faith on Christ, and to the glory of God, and which is what they desire.

Or death: the death of Christ was for them, in their room and stead, for their sins, to make satisfaction to divine justice for them; and the benefits of it are enjoyed by them. The death of good men, ministers, martyrs, and confessors, is theirs, serves to confirm their faith, animate their zeal, and encourage them to hold fast the profession of their faith without wavering. Their own death is a blessing to them; the sting is taken away by Christ; the curse is removed; it is no penal evil to them; it is a deliverance of them from all the sorrows and troubles of this life, and is their passage into endless glory and happiness.

Or things present; whether prosperous or adverse; and these, whether they be their own or others, all work together for their good.

Or things to come; future troubles and exercises; or future good things, either in this world, or in the world to come; the invisible glories of a future state:

all are yours; which is repeated for confirmation sake, and to observe, that if there was anything that was omitted, or could not be thought to be included in any of the above expressions, that also was theirs.

Geneva Study Bible

Whether Paul, or Apollos, or Cephas, or the {12} world, or life, or death, or things present, or things to come; all are yours;

(12) He passes from the persons to the things themselves, that his argument may be more forcible. Indeed, he ascends from Christ to the Father, to show that we rest ourselves not in Christ himself, in that he is man, but because he carries us up even to the Father, as Christ witnesses of himself everywhere that he was sent by his Father, that by this band we may be all united with God himself.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

1 Corinthians 3:22. Detailed explication of the πάντα; then an emphatic repetition of the great thought πάντα ὑμ., in order to link to it 1 Corinthians 3:23.

Παῦλος … Κηφ.] for they are designed to labour for the furtherance of the Christian weal. Paul does not write ἐγώ; as forming the subject-matter of a partisan confession, he appears to himself as a third person; comp 1 Corinthians 3:5.

ΚΌΣΜΟς] generally; for the world, although as yet only in an ideal sense, is by destination your possession, inasmuch as, in the coming αἰών, it is to be subjected to believers by virtue of the participation which they shall then obtain in the kingly office of Christ (Romans 4:13; Romans 8:17; 1 Corinthians 6:2. Comp 2 Timothy 2:12). More specific verbal explanations of κόσμος, as it occurs in this full triumphant outpouring—such as reliqui omnes homines (Rosenmüller and others), the unbelieving world (comp also Hofmann), and so forth—are totally unwarranted by the connection. Bengel says aptly: “Repentinus hic a Petro ad totum mundum saltus orationem facit amplam cum quadam quasi impatientia enumerandi cetera.” The eye of the apostle thus rises at once from the concrete and empirical to the most general whole, in point of matter (κόσμος), condition (ζωὴ, θάνατος), time (ἐνεστῶτα, μέλλοντα).

ζωὴ … θάνατος] comp Romans 8:38. We are not to refer this, with Chrysostom, Theophylact, and Grotius, to the teachers: “si vitam doctoribus protrahit Deus,” and “si ob evangel. mortem obeunt” (Grotius, comp too, Michaelis), nor to transform it with Pott into: things living and lifeless; nor even is the limitation of it to the readers themselves (“live ye or die, it is to you for the best,” Flatt) in any way suggested by the text through the analogy of the other points. Both should rather be left without any special reference, life and death being viewed generally as relations occurring in the world. Both of them are, like all else, destined to serve for your good in respect of your attainment of salvation. Comp Php 1:21; Romans 14:7 ff.; 1 Corinthians 15:19 ff. Theodoret: ΚΑῚ ΑὐΤῸς ΔῈ Ὁ ΘΆΝΑΤΟς Τῆς ὙΜΕΤΈΡΑς ἝΝΕΚΕΝ ὨΦΕΛΕΊΑς ἘΠΗΝΈΧΘΗ Τῇ ΦΎΣΕΙ.

ΕἼΤΕ ἘΝΕΣΤῶΤΑ, ΕἼΤΕ ΜΈΛΛΟΝΤΑ] Similarly, we are not to restrict things existing (what we find to have already entered on a state of subsistence; see on Galatians 1:4) and things to come to the fortunes of the readers (Flatt and many others), but to leave them without more precise definition.

Bengel's Gnomen

1 Corinthians 3:22. Παῦλος, Paul) Paul, as if a stranger to himself, comes forward in the third person and shows how it was the duty of the Corinthians to speak of him, and he places himself, as if he were lowest in rank,[31] first in the enumeration.—Κῆφας, Cephas) They were wont to glory also in Peter, which also was wrong. See note on 1 Corinthians 1:12.—κόσμος, the world) He by a sudden bound extends his remarks from Peter to the whole world, as if he were in some degree impatient of enumerating all the other things. Peter and every one else in the whole world, how distinguished soever he may be by his talents, gifts, or office whether ecclesiastical or political, all are yours; they are instrumental in promoting your interests, even though unwittingly: comp. respecting, the world, 1 Corinthians 3:19; 1 Corinthians 4:9; 1 Corinthians 6:2; 1 Corinthians 7:31; Romans 4:13; Galatians 4:3.—εἴτε ζωὴ, εἴτε θάνατος, whether life or death) and so therefore the living and the dead. Comp. Romans 14:8; Php 1:21.—ἐνεστῶτα, things present) on the earth.—μέλλοντα, things to come) in heaven.

[31] In Greek and Latin, a person speaking of himself along with another, puts himself first, in modern languages last. Christ says, more than once, I and the Father: so here, Paul is first as being of least importance.—T.

Pulpit Commentary

Verse 22. - Whether Paul, or Apollos, or Cephas. All were their servants for Jesus' sake (2 Corinthians 4:5). Instead of becoming partisans of either, they could enjoy the greatness of all. Or the world. The sudden leap from Cephas to the world shows, as Bengel says, the impetuous leap of thought. There is a passage of similar eloquence in Romans 8:38, 39. The "hundredfold" is promised even in this world (Mark 10:29, 30). Or life. Because life in Christ is the only real life, and Christ came that we might have life, and have it more abundantly (see Romans 8:38). Or death. To the Christian, "to live is Christ, and to die is gain" (Philippians 1:21). So that death is no more than

"The lifting of a latch;
Nought but a step into the open air
Out of a tent already luminous
With light which shines through its transparent folds." Or things present, or things to come. "He that overcometh shall inherit all things" (Revelation 21:7), because Christ has received all things from the Father. 1 Corinthians 3:22

Vincent's Word Studies

Things present (ἐνεστῶτα)

See on Romans 8:38.