Let No One Boast in Men: All Things Are Yours (1 Corinthians 3:18–23)

1 Cor. 3:18. Let no one deceive himself. If anyone among you thinks he is wise in this age, let him become foolish, so that he may become wise.

Whoever thinks himself wise in this age, let him become foolish so that he may be truly wise—that is, wise before God. Who is this wise man of this age? Anyone who thinks not as God has revealed, but according to his own understanding of how things appear. “The Apostle means here a wisdom deprived of the grace of the Spirit, guided only by human reasoning” (Theodoret).

This wise man has his own worldview, which includes his understanding of himself, his place in the world, and the ultimate aims of human life. He possesses learning and eloquence to varying degrees. Most importantly, in arranging his circumstances, his happiness, and his affairs, he ultimately relies on his own reasoning, not sensing any need for help from above. The objects of his wisdom are all external—the earth and earthly prosperity. Care for the soul and its salvation never enter his mind. Yet for all the perfection of his reasoning in these areas, he only “thinks himself wise,” but is not. Others may not always regard him as wise, yet he sees himself no differently than as a sage of the highest rank, though his knowledge and worldly wisdom are quite limited. He always holds himself in high esteem for his wisdom. In this he deceives himself. The deception lies in counting himself to possess what he lacks. In this delusion are entangled all those who are not true Christians. It is the garment of pride, the veil that conceals it. Scattering this very delusion, the Apostle says: let such a person “become foolish”—that is, first let him acknowledge to himself that he has no wisdom whatsoever; then let him recognize his supposed wisdom not as wisdom but as an empty phantom; and then let him accept both the teaching and the manner of life that both he himself and all of like disposition have considered foolishness, appearing foolish before all the wise ones of this age. To become foolish means both to acknowledge oneself as such in external wisdom and to have others begin to count him so, because he has been wholly transformed. The Apostle commands not merely to abandon external wisdom, but to embrace the foolishness of Gospel preaching. One cannot do this without being mocked as a fool: he believes in the Crucified, gives away his possessions, mortifies the flesh, spends nights in prayer, avoids amusements. When someone wrongs him, he does not defend himself. Before him stand beauties of many kinds, yet he finds no pleasure in them. He does not save money for a rainy day. He constantly thinks and hopes for what he alone sees. By worldly wisdom this is foolishness worthy of all contempt. And it is precisely this that the Apostle proposes, promising that whoever becomes such will be a true sage. “So that he may become wise”—meaning there is no other way to be truly wise except to appear foolish before the wisdom of this age: for whoever appears thus has entered the realm of wisdom from God and become its possessor.

Holy Chrysostom says: “Just as the Apostle commands to be dead to the world (Col. 2:20), and this death not only does not harm but brings benefit, becoming a source of life, so he now commands to be foolish to the world, showing us true wisdom in this. Foolish to the world is he who despises external wisdom and is convinced it does not aid him in the work of faith and salvation. Therefore, as poverty according to God leads to riches, humility to greatness, contempt for worldly glory to true glory, so this foolishness makes a man wiser than all, for with us all things are reversed. And why did he not say: abandon wisdom, but ‘become foolish’? So as to abase external learning as much as possible. For these are not the same: to say ‘cast aside your wisdom’ and to say ‘become foolish.’ Further, he teaches us not to be ashamed of our ignorance, presenting what seems ridiculous as worthy of ridicule. He is not ashamed of names because he relies on the power of deeds. As the cross, seemingly shameful, became a source of countless blessings and author of inexpressible glory, so what appears as folly becomes for us the source of wisdom. As one who has learned something incorrectly must abandon all, erase it from his soul, and present himself pure to one wishing to teach him anew, in order to learn sound doctrine clearly, so with external wisdom, if you do not give up all, do not cleanse your mind, and do not present yourself to faith as an unlearned person, you will not know anything good properly; just as one with weak eyesight, if he does not close his eyes and entrust himself to others but follows his corrupted vision, wanders far more than those who see nothing. But how, you ask, can one abandon external wisdom? By not accepting its teachings.”

1 Cor. 3:19. For the wisdom of this world is foolishness with God. It is written: He catches the wise in their own craftiness.

Worldly wisdom is foolishness before God—a harsh judgment, but completely just, confirmed by universal experience. The wise men of the world themselves pronounce this same judgment upon such wisdom when they come to know the truth and wholly enter the realm of God’s wisdom. Is it not foolishness that it considers itself sufficient to itself? Is it not foolishness that it exalts itself above revealed wisdom and counts it as nearly nothing? Is it not foolishness that, though of lofty intellectual quality, it restricts itself to only the external, earthly, and created? Is it not foolishness that it thinks to arrange its circumstances, happiness, and affairs according to its own reasoning, when it plainly sees how all around it flows contrary to human calculation? Is it not foolishness that it has excluded from consideration what lies beyond the grave, when it clearly sees that present life is but a moment and cannot contain the final goal of human existence? Is it not foolishness that it does not even consider that its adherents will die tomorrow, when humanity flows like a broad river through death’s gates? Thus it is foolishness, and foolishness before God, because it does not see God’s visible order, condemns it when others tell of it, and keeps its followers in its dark delusion, preventing them from rising from its snare and turning to true wisdom from God. In this way it is godless. And it proves “not only does it not help man achieve his final aims, but it actually hinders; therefore it must be abandoned as harmful. Do you see how triumphantly holy Paul refuted it, proving it is not only useless but positively harmful to us? Yet he is not satisfied with his own proofs; he brings also witness: ‘He catches the wise in their own craftiness’ (Job 5:13)” (Holy Chrysostom).

The craftiness of the wise does not mean malice, but rather their every stratagem to comprehend all things and arrange everything in their life and that of others on earth according to their own reasoning. So long as this serves only empty busyness and does not overthrow God’s providence toward mankind, God allows them to dig in their anthill as much as they wish and to build and rebuild as they please. But when their undertakings go too far, God sets obstacles before them, overthrows their plans, as a child destroys a spider’s web with one light touch of a thin stick. The Tower of Babel and the scattering of peoples over the earth give striking witness. How far had the philosophers gone by the time of the Apostles? To the point that they themselves no longer knew where to draw the line: their opinions had become so divided and they had devised so many teachings. There arose necessity to teach people truth through the uneducated. Holy Chrysostom sees in this the catching of the wise in their own devices. “In their craftiness—that is, capturing them with their own weapon. Since they used their wisdom to manage without God, through that very wisdom he proved to them they have great need of God. How and in what manner? Through it they reached the point where they themselves did not know what to do; consequently through it they are caught. For, thinking to manage without God, they fell into such misery that they became worse than fishermen and the unlearned and came to need them. Therefore the Apostle says: ‘He catches the wise in their craftiness’. The words ‘I will destroy the wisdom’ express its complete uselessness; the words ‘He catches the wise in their craftiness’ show God’s power.”

1 Cor. 3:20. And again: The Lord knows the thoughts of men (in the Greek original of the Apostle: of the wise), that they are futile. (Ps. 93:11)

The prophet wrote: “the thoughts of men,” but the Apostle substitutes: “the thoughts of the wise.” Not only in common people are thoughts vain, but in the very wise themselves. “And when infinite wisdom utters such a judgment upon them and thus describes them, what further proof could one ask of their utter foolishness?” (Holy Chrysostom).

What is their emptiness? It is futility: people rely on them, yet nothing lasting comes from them. The wise think they have finally grasped truth through reasoning—each philosopher thought so—yet there was no truth in them. They think to build paradise on earth, yet it is never built, and meanwhile no one grasps that this is empty labor and should be abandoned: they just keep building. They think nothing exists beyond what is visible, yet it is there that true being exists. In many other ways too the thoughts of the wisest are empty. But no wise man knows this. The prophet says: “The Lord knows,” meaning: only the Lord knows how empty they are. What is to be done? The Prophet shows this, saying next: “Blessed is the man whom You chasten, O Lord, and teach from Your law” (Ps. 93:12).

“Having thus given glory to God’s judgment over worldly wisdom, the Apostle with greater force turns to his hearers and speaks” (Holy Chrysostom):

1 Cor. 3:21. Therefore let no one boast in men, for all things are yours.

Now he turns to those captured by the leaders of division and says that after God Himself has so thoroughly exposed the emptiness of human wisdom, no one should marvel at it, cling to it, or boast of belonging to its faction. “Boast in men” must be understood in contrast: boast in the Lord, or about the Lord. One who boasts in the Lord says: see how our Lord is! He has done this for us and that, and is ready to do all we ask. One who boasts in or about men says: see what a teacher I have! What knowledge! What eloquence! What character! In Corinth it had become customary to boast in one leader, then another, then a third of the local celebrities. These faction leaders held first place with them and drew others to themselves. The Apostle has been exposing their vain wisdom until now. Now he begins to sober those seduced: “Let no one boast in men.” I have explained to you well what human wisdom is. You clearly see it is not worth being captivated by it, saying: this man and that man are so clever, they speak thus and thus, I must join their banner, and so on. Have your own Christian judgment and by it determine the worth of persons and things.

So that they might know how to do this, the Apostle sets before them a ladder of relationships established because we have been reunited with God in the Lord Jesus Christ. Christ is in God, you are in Christ, everything else—persons and things—are for you as means to lead you into communion with Christ and to sustain you in Him. “All things are yours.”

1 Cor. 3:22–23. Whether Paul or Apollos or Cephas, or the world, or life, or death, or things present or things to come—all are yours. And you are Christ’s, and Christ is God’s.

“And we Apostles, he says, have been deemed worthy of apostolic grace for your sake, that we might preach the word to you; both present and expected life have been given to you; indeed, death itself has entered your nature for your benefit; and all visible things have been created for your need, and the things to come have been prepared for your sake. Therefore you must be in unity with the Master Christ, who is the giver of all good things, and through Him in unity with God Almighty. For He is in unity with us by nature, the nature which He took from us, and with the Father by His divine essence, because He is born from the Father by nature. Christ is God’s not as God’s creation, but as the Son of God” (Theodoret).

To this height he raised their understanding—to that truth that “our life is hidden with Christ in God” (Col. 3:3). And from this height he surveys all that exists, determining the worth of all things by this truth. Originally we were appointed for life in God, but we fell from Him. Since God’s gifts are without repentance, He did not allow us to perish forever in this fall, but was pleased to establish an indescribably wonderful way of reunion with Himself. The Son of God was incarnate and hypostatically united in Himself both humanity and divinity, remaining indivisibly in the trinitarian unity of essence. People, saved by faith and grace, enter mysteriously and actively into living union with Christ, and through Him with God. Thus our original destiny is fulfilled and achieved. You are Christ’s, and Christ is God’s. Consequently you too are God’s. The Lord Himself spoke similar words: “I am in My Father, and you are in Me, and I am in you” (Jn. 14:20). Therefore in His prayer to the Father He said: “that they also may be in Us, as You, Father, are in Me and I am in You” (Jn. 17:21). This has already begun to operate and is operating. But now this wonderful work occurs in hiddenness; openly it will come when the other petition of the Lord is fulfilled: “Father, I desire that those also whom You gave Me may be with Me where I am” (Jn. 17:24).

The Lord after His resurrection ascended to heaven and sat at the right hand of the Father. There those given to Him by the Father are led through the gate of death (and death is yours). But in order to be led to Him by this gate and not elsewhere, during earthly life one must prepare oneself properly by the means established by the Lord Himself. These means are all contained in the Holy Church, established on earth by the Lord through the Apostles. The principal ones are: faith in the Gospel word, communion with the Lord through the mystery of the mysteries, and after receiving grace, the deepening of this communion, or growth in it, by active life under the guidance first of the Apostles and then of their successors (and the Apostles are for you). Those who have matured here pass through death to where Christ is, that they may be with Him forever. In this lies the whole work of the economy of salvation in Christ Jesus.

Bearing this in mind, it is not hard to see how “whether Paul or Apollos or Cephas—they are yours.” They are yours or for you, because they call you to Christ, sanctify you through the mysteries, and guide you. This is what the Apostle says elsewhere: “I have betrothed you to one husband, that I might present you a chaste virgin to Christ” (2 Cor. 11:2). The Apostles are such not only for the Corinthians, but for all believers, not only in their lifetime but after their death, acting themselves invisibly and spiritually, both through their writings and through their successors. Apostleship and subsequently the pastoral office are the leading of the Bride to the Bridegroom, and are for us believers.

How is “the world yours”? It is the arena on which the economy of salvation has been accomplished and on which each person’s salvation is accomplished. The world exists not for itself: its purpose is in the spiritual world. One might say: it exists so that all who are able to be saved in the Lord Jesus Christ might be born.

How is “life yours”? In this way: we are born so that we might believe in the Lord and by His gracious means prepare ourselves for blessed eternity.

How is “death yours”? In this way: by its gate we pass to the Lord.

How are “things present and things to come yours”? But what is meant? Things to come—this is blessed dwelling with the Lord in the kingdom of glory. Correspondingly, things present will be the gracious kingdom of Christ on earth, the Church with all its means of grace. How this is “yours” is evident.

Thus did holy Paul illuminate all the relationships of things and persons and make clear on what you should rest your hopes, what you should count as your glory, and what you should seek. You are Christ’s. In this lies everything. Therefore take care to remain Christ’s forever, for this alone is the condition for all things to be yours. Nothing will be yours if you are not Christ’s.

They misunderstood the significance of the Apostles and therefore judged them wrongly. Thinking they were like founders of philosophical schools, they began to rate each by personal qualities: one eloquent, another plain-spoken; one impressive in appearance, another inconspicuous; one wealthy, another poor, and so forth. Hence this one is better than that; he deserves preference, he should be followed, his name taken. To this now the Apostle hints, saying that if we are servants of Christ and stewards of His treasures, one should not focus on what each of us is in himself, but on ααα) how faithful he is, how faithfully he fulfills what has been entrusted to him (1 Cor. 4:1–5). This faithfulness consists in communicating to others what has been commanded to communicate, not claiming it for oneself but referring all to the One who gave the charge. βββ) Apply this to yourselves. See, you were taught by us, and all you know about Christ’s work you know from us. Why then do you tear followers away after yourselves, as if what you know you know from yourselves? This is irrational (1 Cor. 4:6–8). γγγ) As for my lack of impressiveness and poverty, this is in the order of things. Thus God was pleased—that we be reproach, refuse of the world. You see this in me and all the Apostles (1 Cor. 4:9–13). δδδ) But let my words not seem bitter to you: they are fruit of fatherly love for you (1 Cor. 4:14–16).

You began judging us by each one’s personal traits and fell into error. If you must judge us, judge only by how faithful each is to the Lord who entrusted us with His work. But who can judge this except the Lord Himself? I do not count it important who judges me or how; I do not even judge myself, but commit judgment to the Lord. Do likewise yourselves: do not judge beforehand. The Lord will come, will examine all things, and will repay each according to his works.