1 Corinthians 3:18–23

Here Paul is returning to what he said [in the first chapter].

Philosophers also profess that they pursue this virtue; but in their case the patience is as false as their wisdom also is. For whence can he be either wise or patient, who has neither known the wisdom nor the patience of God? since He Himself warns us, and says of those who seem to themselves to be wise in this world, "I will destroy the wisdom of the wise, and I will reprove the understanding of the prudent." Moreover, the blessed Apostle Paul, filled with the Holy Spirit, and sent forth for the calling and training of the heathen, bears witness and instructs us, saying, "See that no man despoil you through philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ, because in Him dwelleth all the fulness of divinity." And in another place he says: "Let no man deceive himself; if any man among you thinketh himself to be wise, let him become a fool to this world, that he may become wise. For the wisdom of this world is foolishness with God. For it is written, I will rebuke the wise in their own craftiness." And again: "The Lord knoweth the thoughts of the wise, that they are foolish." Wherefore if the wisdom among them be not true, the patience also cannot be true. For if he is wise who is lowly and meek-but we do not see that philosophers are either lowly or meek, but greatly pleasing themselves, and, for the very reason that they please themselves, displeasing God-it is evident that the patience is not real among them where there is the insolent audacity of an affected liberty, and the immodest boastfulness of an exposed and half-naked bosom.

That the kingdom of God is not in the wisdom of the world, nor in eloquence, but in the faith of the cross, and in virtue of conversation. In the first Epistle of Paul to the Corinthians: "Christ sent me to preach, not in wisdom of discourse, lest the cross of Christ should become of no effect. For the word of the cross is foolishness to those who perish; but to those who are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and I will reprove the prudence of the prudent. Where is the wise? where is the scribe? where is the disputer of this world? Hath not God made foolish the wisdom of this world? Since indeed, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. Because the Jews desire signs, and the Greeks seek for wisdom: but we preach Christ crucified, to the Jews indeed a stumbling-block, and to the Gentiles foolishness; but to them that are called, Jews and Greeks, Christ the power of God, and the wisdom of God." And again "Let no man deceive himself. If any man think that he is wise among you, let him become a fool to this world, that he may be wise. For the wisdom of this world is foolishness with God. For it is written, Thou shall rebuke the wise in their own craftiness." And again: "The Lord knoweth the thoughts of the wise, that they are foolish."

A man writing an article on military strategy is simply a man writing an article; a horrid sight. But a boy making a campaign with tin soldiers is like a General making a campaign with live soldiers. He must to the limit of his juvenile powers think about the thing; whereas the war correspondent need not think at all. I remember a war correspondent who remarked after the capture of Methuen: "This renewed activity on the part of Delarey is probably due to his being short of stores." The same military critic had mentioned a few paragraphs before that Delarey was being hard pressed by a column which was pursuing him under the command of Methuen. Methuen chased Delarey; and Delarey's activity was due to his being short of stores. Otherwise he would have stood quite still while he was chased. I run after Jones with a hatchet, and if he turns round and tries to get rid of me the only possible explanation is that he has a very small balance at his bankers. I cannot believe that any boy playing at soldiers would be as idiotic as this. But then any one playing at anything has to be serious. Whereas, as I have only too good reason to know, if you are writing an article you can say anything that comes into your head.

(6) Don't say that the idea of human equality is absurd, because some men are tall and some short, some clever and some stupid. At the height of the French Revolution it was noticed that Danton was tall and Murat short. In the wildest popular excitement of America it is known that Rockefeller is stupid and that Bryan is clever. The doctrine of human equality reposes upon this: That there is no man really clever who has not found that he is stupid. That there is no big man who has not felt small. Some men never feel small; but these are the few men who are.

Those who are tiny of body and those who, being wise in the world, abandon their knowledge and … become like babes of their own free will, will learn a wisdom which is not learned through study's labors.

"Let no man deceive himself." This also is in reference to that person, as thinking himself to be somewhat and flattering himself on wisdom. But that he might not seem to press on him at great length in a mere digression; he first throws him into a kind of agony and delivers him over unto fear, and then brings back his discourse to the common fault, saying, "If any man among you seemeth to be wise in this world, let him become a fool, that he may become wise." And this he doth afterwards with great boldness of speech, as having sufficiently beaten them down, and shaken with that fear the mind not of that unclean person only, but of all the hearers also: so accurately does he measure the reach of what he has to say. For what if a man be rich, what if he be noble; he is viler than all the vile, when made captive by sin. For as if a man were a king and enslaved to barbarians, he is of all men most wretched, so also is it in regard to sin: since sin is a barbarian, and the soul which hath been once taken captive she knoweth not how to spare, but plays the tyrant to the ruin of all those who admit her.

"Let no man deceive himself; if any man thinketh that he is wise in this world, let him become a fool."

As he bids one become, as it were, dead unto the world;-and this deadness harms not at all, but rather profits, being made a cause of life:-so also he bids him become foolish unto this world, introducing to us hereby the true wisdom. Now he becomes a fool unto the world, who slights the wisdom from without, and is persuaded that it contributes nothing towards his comprehension of the faith. As then that poverty which is according to God is the cause of wealth, and lowliness, of exaltation, and to despise glory is the cause of glory; so also the becoming a fool maketh a man wiser than all. For all, with us, goes by contraries.

Further: why said he not, "Let him put off wisdom," but, "Let him become a fool?" That he might most exceedingly disparage the heathen instruction. For it was not the same thing to say, "Lay aside thy wisdom," and, "become a fool." And besides, he is also training people not to be ashamed at the want of refinement among us; for he quite laughs to scorn all heathen things. And for the same sort of reason he shrinks not from the names, trusting as he does to the power of the things which he speaks of.

Wherefore, as the Cross, though counted ignominious, became the author of innumerable blessings, and the foundation and root of glory unspeakable; so also that which was accounted to be foolishness became unto us the cause of wisdom. For as he who hath learned anything ill, unless he put away the whole, and make his soul level and clear, and so offer it to him who is to write on it, will know no wholesome truth for certain; so also in regard of the wisdom from without. Unless thou turn out the whole and sweep thy mind clear, and like one that is ignorant yield up thyself unto the faith, thou wilt know accurately nothing excellent. For so those also who see imperfectly if they will not shut their eyes and commit themselves unto others, but will be trusting their own matters to their own faulty eyesight, they will commit many more mistakes than those who see not.

But how, you will say, are men to put off this wisdom? By not acting on its precepts.

These are "the doctrines" of men and "of demons" produced for itching ears of the spirit of this world's wisdom: this the Lord called "foolishness," and "chose the foolish things of the world" to confound even philosophy itself.

If you threaten an avenger, you threaten us with the Creator. "Ye must become fools, that ye may be wise." Wherefore? "Because the wisdom of this world is foolishness with God.

Thinking that this happens otherwise, and not as I said.

Having made a slight allusion to the one who sinned, he again turns his speech to those who were puffed up with worldly wisdom. Whoever, he says, "thinks himself to be wise in this age, let him become a fool," that is, let him cast aside worldly wisdom in order to acquire the divine. For just as poverty according to God is riches, and dishonor is glory, so also foolishness according to God is wisdom. But observe: he did not say "let him cast aside wisdom," but, what is much more, "let him become a fool," that is, let him reason about nothing on his own, let him not trust his own proofs, but follow God as a flock follows a shepherd, and believe all that is divine.

Then when he says, Let no man, he excludes an opposite error. First, he warns the faithful to be careful not to be deceived by error; secondly, he teaches how to be careful (v. 18); thirdly, he assigns the reason (v. 19).

In regard to the first it should be noted that some people say that God neither rewards nor punishes men's deeds: "They say in their hearts, 'The Lord will not do good, nor will he do ill'" (Zeph 1:12); "Who has commanded and it came to pass, unless the Lord has ordained it? Is it not from the mouth of the Most High that good and evil come?" (Lam 3:37). To exclude this error he says, let no man deceive himself with the assertion that a person who violates the temple of God will not be destroyed: "Let no man deceive you with empty words, for it is because of these things that the wrath of God comes upon the sons of disobedience" (Eph 5:6).

Then when he says, if any man, he shows how to avoid being deceived in this way. Here it should be noted that some, appealing to the reasons of human wisdom, have declared that God does not punish men's sins on the ground that God does not know the particular things that happen here: "And you say, 'Thick clouds enwrap him, so that he does not see'" (Jb 22:14). Therefore, to avoid this he says: If any man among you thinks he is wise in this world, i.e., has worldly wisdom, which in those points that are contrary to the faith is not wisdom, even though it appears to be, let him become a fool by eschewing that seeming wisdom, that he may become wise, namely, according to divine wisdom, which is the true wisdom. And this must be observed not only in those matters in which worldly wisdom is contrary to the truth of faith, but also in all matters in which it is contrary to genuine morality; hence: "He is a shield to those who take refuge in him" (Pr 30:5).

Do you alone, imbued with the true power of wisdom and understanding, see something wholly different and profound? Do you alone perceive that all these things are trifles? you alone, that those things are mere words and childish absurdities which we declare are about to come to us from the supreme Ruler? Whence, pray, has so much wisdom been given to you? whence so much subtlety and wit? Or from what scientific training have you been able to gain so much wisdom, to derive so much foresight? Because you are skilled in declining verbs and nouns by cases and tenses, and in avoiding barbarous words and expressions; because you have learned either to express yourselves in harmonious, and orderly, and fitly-disposed language, or to know when it is rude and unpolished; because you have stamped on your memory the Fornix of Lucilius, and Marsyas of Pomponius; because you know what the issues to be proposed in lawsuits are, how many kinds of cases there are, how many ways of pleading, what the genus is, what the species, by what methods an opposite is distinguished from a contrary,-do you therefore think that you know what is false, what true, what can or cannot be done, what is the nature of the lowest and highest? Have the well-known words never rung in your ears, that the wisdom of man is foolishness with God?

This, I think, is signified by the utterance of the Saviour, "The foxes have holes, but the Son of man hath not where to lay His head." For on the believer alone, who is separated entirely from the rest, who by the Scripture are called wild beasts, rests the head of the universe, the kind and gentle Word, "who taketh the wise in their own craftiness. For the Lord knoweth the thoughts of the wise, that they are vain;" the Scripture calling those the wise who are skilled in words and arts, sophists.

This, then, "the wisdom of the world is foolishness with God," and of those who are "the wise the Lord knoweth their thoughts that they are vain." Let no man therefore glory on account of pre-eminence in human thought. For it is written well in Jeremiah, "Let not the wise man glory in his wisdom, and let not the mighty man glory in his might, and let not the rich man glory in his riches: but let him that glorieth glory in this, that he understandeth and knoweth that I am the Lord, that executeth mercy and judgment and righteousness upon the earth: for in these things is my delight, saith the Lord."

I was vainly puffed up, and increased wisdom; not the wisdom which God has given, but that wisdom of which Paul says, "The wisdom of this world is foolishness with God." For in this Solomon had also an experience surpassing prudence, and above the measure of all the ancients. Consequently he shows the vanity of it, as what follows in like manner demonstrates: "And my heart uttered many things: I knew wisdom, and knowledge, and parables, and sciences." But this was not the genuine wisdom or knowledge, but that which, as Paul says, puffeth up. He spake, moreover, as it is written, three thousand parables. But these were not parables of a spiritual kind, but only such as fit the common polity of men; as, for instance, utterances about animals or medicines. For which reason he has added in a tone of raillery, "I knew that this also is the spirit's choice." He speaks also of the multitude of knowledge, not the knowledge of the Holy Spirit, but that which the prince of this world works, and which he conveys to men in order to overreach their souls, with officious questions as to the measures of heaven, the position of earth, the bounds of the sea.

"For the wisdom of this world is foolishness with God." For not only it contributes nothing, but it even hinders. We must then withdraw ourselves from it, as doing harm. Dost thou mark with what a high hand he carries off the spoils of victory, having proved that so far from profiting us at all, it is even an opponent?

And he is not content with his own arguments, but he has also adduced testimony again, saying, "For it is written, He taketh the wise in their own craftiness." By "craftiness," i.e. by their own arms getting the better of them. For seeing that they made use of their wisdom to the doing away of all need of God, by it and no other thing He refuted them, shewing that they were specially in need of God. How and by what method? Because having by it become fools, by it, as was meet, they were taken. For they who supposed that they needed not God, were reduced to so great a strait as to appear inferior to fishermen and unlettered persons; and from that time forth to be unable to do without them. Wherefore he saith, "In their own craftiness" He took them. For the saying "I will destroy their wisdom," was spoken in regard to its introducing nothing useful; but this, "who taketh the wise in their own craftiness," with a view of shewing the power of God.

For the wisdom of this world is foolishness with God.

Wherefore? "Because the wisdom of this world is foolishness with God." With what God? Even if the ancient Scriptures have contributed nothing in support of our view thus far, an excellent testimony turns up in what (the apostle) here adjoins: "For it is written, He taketh the wise in their own craftiness; and again, The Lord knoweth the thoughts of the wise, that they are vain.

With what God? Even if the ancient Scriptures have contributed nothing in support of our view thus far, an excellent testimony turns up in what (the apostle) here adjoins: "For it is written, He taketh the wise in their own craftiness; and again, The Lord knoweth the thoughts of the wise, that they are vain." For in general we may conclude for certain that he could not possibly have cited the authority of that God whom he was bound to destroy, since he would not teach for Him.

But when they say, "What has undergone death is dead," and, "Enjoy life whilst you live," and, "After death all things come to an end, even death itself; "then I must remember both that "the heart of man is ashes," according to the estimate of God, and that the very "Wisdom of the world is foolishness," (as the inspired word) pronounces it to be. Then, if even the heretic seek refuge in the depraved thoughts of the vulgar, or the imaginations of the world, I must say to him: Part company with the heathen, O heretic! for although you are all agreed in imagining a God, yet while you do so in the name of Christ, so long as you deem yourself a Christian, you are a different man from a heathen: give him back his own views of things, since he does not himself learn from yours.

The wisdom of this world is that which lacks the grace of God. It is purely human in character.

For it not only does not contribute to the acquisition of true wisdom, but, on the contrary, even hinders it, because, thinking highly of itself, it rejects divine teaching and thus leaves in perpetual ignorance those who possess this wisdom; therefore they are also caught by God, as fools.

He brings forth evidence of how human wisdom is foolishness before God, and says that God catches the wise as fools, that is, conquers them with their own weapons. For, with all their cunning and wisdom, they are exposed in stupidity and foolishness. For example: some thought that they had no need of God, and could comprehend everything by themselves; but God showed them in deed that neither power nor the art of speech brought them any benefit whatsoever, and that they especially, more than others, had need of God — they who thought they could get by without any help. Thus, with all their skill, by which they considered themselves all-knowing, they turned out to be complete ignoramuses, and in matters of necessity more uneducated than fishermen and tanners.

Then when he says, For the wisdom, he assigns the reason for what he had said. For it seems to be inept to advise a person to become foolish, as, indeed, it would be if the foolishness were the denial of true wisdom. But that is not the case, for the wisdom of this world is folly with God, because it rests mainly on this world, whereas the wisdom which attains to God through the things of this world is not the wisdom of the world but the wisdom of God, as Rom (1:19) says: "For what can be known about God is plain to them, because God has shown it to them. His invisible nature has been clearly perceived in the things that have been made." Therefore, the wisdom of this world, which considers the things of this world in such a way that it does not reach divine truth is folly with God, i.e., in God's judgment it is folly: "The princes of Zoan are utterly foolish; the wise counselors of Pharaoh give stupid counsel" (Is 19:11).

Knowing that their thoughts are vain, God rebukes their wisdom in order to prove that they are foolish, showing that what they thought was false is true and vice versa.

Next, he declares also the mode in which God took them, adding another testimony:

"For the Lord," saith he, "knoweth the reasonings of men that they are vain." Now when the Wisdom which is boundless pronounces this edict concerning them, and declares them to be such, what other proof dost thou seek of their extreme folly? For men's judgments, it is true, in many instances fail; but the decree of God is unexceptionable and uncorrupt in every case.

The thoughts of the wise contribute nothing to a person's salvation.

If the Lord knows that the reasonings of men are vain, because there is nothing necessary and salvific in them, then how is it that you, Corinthians, harbor thoughts contrary to God and occupy yourselves with them as though they were profitable!

Secondly, he proves what he had said by citing two authorities: the first of these is from Jb (5:13); hence he says: He catches the wise in their own craftiness. Now the Lord catches the wise in their own craftiness, because when they lay crafty plans contrary to God, He frustrates them and fulfills His own plan. Thus, by the malice of Joseph's brothers attempting to prevent his ascendancy, it came to pass by divine providence that Joseph, after being sold, became a ruler in Egypt. Hence just before the words quoted, Job says: "He frustrates the devices of the crafty, so that their hands achieve no success"; because, as it says in Pr (21:30): "No wisdom, no understanding, no counsel, can avail against the Lord." The second authority is taken from Ps 94 (v. 11); hence he says: and again it is written: The Lord knows that the thoughts of the wise, i.e., according to the wisdom of the world, are futile, namely, because they do not reach unto the goal of human knowledge, which is the knowledge of divine truth. Hence Wis (13:1) says: "All men who are ignorant of God are foolish."

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?"

The believer owns everything there is, but the unbeliever is effectively penniless. Anything he may have has been stolen.

"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).

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.

This, it seems, is said to the subordinates, but strikes at the leaders, suggesting that they should by no means boast either of outward wisdom, since it is foolishness, or of spiritual gifts, since they belong to God and are given for the benefit of the subordinates. This is what the words mean: "for all things are yours," that is, why do your teachers boast? And why do you puff them up and exalt them? For they have nothing of their own, but all that they have belongs to you, has been given to them for your benefit, and they ought to be grateful to you. Meanwhile, he again mentioned himself and Peter: this was so that his words would not be so harsh, and to suggest: if even we received our gifts for your sake and were appointed teachers for your sake, then all the more should your present teachers not boast of their gifts as though they were their own acquisition, for these are blessings that belong to others.

Then when he says, let no man, he draws his main conclusion, namely, that they should not glory in God's ministers. First, he draws the conclusion, saying: Therefore, since ministers are nothing but persons laboring for a reward, let no man boast of men, as it says in Ps 146 (v. 3): "Put not your trust in princes, in a son of man, in whom there is no help"; and Jer (17:5): "Cursed is the man who trusts in man and makes flesh his arm."

Secondly, he assigns a reason based on the dignity of Christ's faithful. First, he mentions the relationship between things and Christ's faithful, saying: For all things are yours. As if to say: just as a man does not glory in things subject to himself, so neither should you glory in the things of the world, all of which have been given to you by God: "Thou has put all things under his feet" (Ps 8:8). Then he specifies what he means by all things; and first he mentions Christ's ministers, who are appointed by God in minister to the faithful: "With ourselves as your servants for Jesus' sake" (2 Cor 4:5), which is what he says: whether Paul, who planted, or Apollos, who watered, or Cephas, i.e., Peter, who is the universal shepherd of Christ's sheep, as stated in Jn (c. 21). After these he mentions external things when he says: or the world, which contains all creatures and belongs to Christ's faithful, inasmuch as a person is helped by the things of this world to fulfill his bodily needs and to attain to a knowledge of God: "From the greatness and beauty of created things comes a corresponding perception of their Creator" (Wis 13:5).

The apostle, however, in his epistle says, "Whether it be the world, or life, or death, or things present, or things to come; all are yours: " and he here constitutes us heirs even of the future world.

And the "life" of teachers, he says, is for you, so that you might learn from them and receive benefit; and their "death" is for you, for it is on your behalf and for your salvation that they undergo dangers. Or alternatively: the death of Adam is also for you, so that you might be brought to your senses; and the death of Christ is for you, so that you might be saved. In short: the whole "world" is for you, so that through it you might ascend to the Creator and by its corruptibility learn to desire incorruptible goods. For you also is "the present," that is, the goods that God grants to believers even here; and for you likewise "the future" has been prepared.

Christ is God's not in the same sense in which we are Christ's. We are Christ's as His work and creation, but Christ is God's both as the pre-eternal Son and as having the Father as His cause. Thus, although the expression is the same, the meaning is different, for all things are ours not in the same sense in which we are Christ's; we are servants of Christ and His creation, but all that exists is neither something subservient to us nor our creation. Therefore you do wrong in dividing yourselves according to men, when you belong to Christ.

Secondly, he assigns a reason based on the dignity of Christ's faithful. First, he mentions the relationship between things and Christ's faithful, saying: For all things are yours. As if to say: just as a man does not glory in things subject to himself, so neither should you glory in the things of the world, all of which have been given to you by God: "Thou hast put all things under his feet" (Ps 8:8). Then he specifies what he means by all things; and first he mentions Christ's ministers, who are appointed by God to minister to the faithful: "With ourselves as your servants for Jesus' sake" (2 Cor 4:5), which is what he says: whether Paul, who planted, or Apollos, who watered, or Cephas, i.e., Peter, who is the universal shepherd of Christ's sheep, as stated in Jn (c. 21). After these he mentions external things when he says: or the world, which contains all creatures and belongs to Christ's faithful, inasmuch as a person is helped by the things of this world to fulfill his bodily needs and to attain to a knowledge of God: "From the greatness and beauty of created things comes a corresponding perception of their Creator" (Wis 13:5).

Then he lists things which pertain to the very disposition of man, saying: or life or death, because life is useful to Christ's faithful as the time for meriting; and so is death, by which they reach their reward: "Whether we live or die, we are the Lord's" (Rom 14:8); and "for me to live is Christ and to die is gain" (Phil 1:21). Indeed, all good and evil in this world are reduced to these two, because by good things life is preserved and by evil things death is reached. Finally, he lists the things which pertain to man's present or future state, saying: or the present, i.e., things of this life by which we are aided in meriting, or the future, i.e., things reserved for us as a reward: "We have not here a lasting city, but we seek one that is to come" (Heb 13:14). All are yours, i.e., serve your advantage: "In everything God works for good with those who love him" (Rom 8:28).

We are Christ's because we were made by him, both physically and spiritually.

From Him, therefore, amongst the "all things" comes also Christ. When he teaches that every man ought to live of his own industry, he begins with a copious induction of examples-of soldiers, and shepherds, and husbandmen.

Thus, the first relationship is that of Christ to the faithful, but the second is that of Christ's faithful to Christ. He mentions this when he says: and you are Christ's, because He redeemed us by His death: "Whether we live or whether we die, we are the Lord's" (Rom 14:8). The third relationship is that of Christ as man to God; hence he adds: and Christ as man is God's. Hence He is called God and Lord in Ps 7 (v. 1): "O Lord my God, in thee do I take refuge," where the whole Trinity is understood by the name, God. Therefore, because no one should glory in anything below him but in what is above him, the faithful of Christ should not glory in His ministers, but rather the ministers in them: "I have great confidence in you; I have great pride in you" (2 Cor 7:4). But Christ's faithful should glory in Christ: "Far be it from me to glory except in the cross of our Lord Jesus Christ" (Gal 6:14), as Christ glories in the Father: "He boasts that God is his father" (Wis 2:16).