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22. πάντα yap ὑμῶν ἐστιν, " εἴτε Παῦλος "εἴτε ᾽Απολλὼς Serre | οσα
Κηφᾶς, εἴτε κόσμος εἴτε "ζωὴ εἴτε θάνατος, εἴτε εἴτε "" μέλλοντα" πάντα "ὑμῶν ἐστιν]: 23. ὑμεῖς δὲ "Χριστοῦ,
Χριστὸς δὲ * Θεοῦ.
31, xii. 13, xiii. 8; Rom. xii. 6 ff.; Col. i. 16. Rom. viii. 6; Ph.i.20; 1 Jo. iii. 14; Jo. v. 24. Heb. ix. 11, x. I.
gen.,see i. 12, and ver. 4 above.
u In ex- tended enumera- tions, x. v Rom. viii. 38. ζωη, θαν. alone, 2 Cor. iv. 12;
w vii. 26; Gal. i. 4; Heb. ix. 9. = Coleiin17;
σ» ἐνεστῶτα
1 Om, 2nd εστιν all uncc. but DbcL.
ἀνθρώποις: “And so let no one glory in men”.—d@ore often, with P., introduces the impv. at the point where argument or explanation passes into exhortation ; cf. note on ver. 7, and see iv. 5, v. 8, etc.—év ἀνθρώποις states the forbidden ground of boasting (see parls.), supplying the negative counterpart of 1. 31. Paul condemns alike the self-laudation of clever teachers, hinted at in ver. 18, and the admiration rendered to them, along with all partisan applause.
Vv. 216-23 form an unbroken chain, linking the Cor. and their teachers to the throne of God. Not till the last words of ver. 23 do we find the full justifica- tion (sustaining the initial γάρ) for the prohibition of ver. 21a; “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.); standing by itself, “ All things are yours”? would be a reason in favour of, rather than against, glorying in human power. The saying of ver. 216 is, very possibly, taken from the lips of the Cor. δοκοῦντες (18), who talked in the high- flown Stoic style, affirming like Zeno (in Diog.«Laert., vii., I. 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., iti., 125-133; Ep. I., i., 106 ff.): ‘‘Sapiens uno minor est Jove, dives, liber, honoratus, pulcher, rex denique regum!” Some such pre- tentious vein is hinted at in iv. 7-10, vi. 12 and x. 22 f., vii. 31. (ot xpwpevor τ. κόσμον: see notes); the affecters of philosophy at Cor. made a “liberal” use of the world. Asin vi. 12 and x. 22 f., the Ap. adopts their motto, giving to it a grander scope than its authors dreamed οἱ (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 (23).
First amongst the ‘‘all things ”' that the Cor. may legitimately boast, there stand —suggested by ἀνθρώποις, 21 ---'' Paul,
Apollos, Cephas,” the figureheads of the Church factions (i. 12),—enumerated with εἴτε . . « etre (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. CaArist (i. 12) is not named in this series of ‘‘men’”’; a diff. place is His (23).—From “‘ Cephas ” the enumeration passes per salium to “the world” (etre kéopos—anarthrous, as thought of qualitatively; cf. Gal. vi. 14), understood in its largest sense,—the extsting order of material things; cf. note on i. 20. The right to use worldly goods, asserted broadly by Greek Chris- fians at, Cor. πι τοι Vil, τα. αυ 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 Tim. Ue 2-4, ον. Ooi WIL Gis μα πα CLs) 5 the Messianic kingdom makes the saints even the world’s judges (vi. 2, Rom. iv. 13; Rev. v. το, etc.).—etre 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 (Rom. v. 17, 21, Heb. ii. 15)—is the saints’ servant (xv. 26, etc.). They hold a con- dominium (Rom. viii. 17, 1 Thess. v. το) with Him who is “Lord of living and dead”’ (Rom. xiv. 9, etc.; Eph. iv. 9 Ε., Rev. i. 18); cf. ἐμοὶ τὸ ζην Χριστός, καὶ τὸ ἀποθανεῖν κέρδος, Phil. i. 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 éviornpt) 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 Rom. viii. 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. Gal. i. 4) and ‘‘to come” (esp. Rom. viil. 17-25).