THEOSISJohn Chrysostom
Next the Apostle shows the manner in which God caught them, adding another testimony: "The Lord knows the reasonings of the wise, that they are vain" (1 Cor 3:20). When boundless Wisdom pronounces such a judgment upon them and presents them as such, what other proof of their extreme foolishness should be required? Human judgments often err, but the judgment of God is always righteous and impartial. Having thus given glory to the judgment of God, he turns with great force to those being instructed and says, "Therefore let no one boast in men, for all things are yours" (1 Cor 3:21). Again he repeats the former point and shows that they must not be proud even of spiritual gifts, because they have nothing from themselves.
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Therefore, if external wisdom is harmful, and your spiritual gifts are not from yourselves, in what can you boast? Concerning external wisdom he says, "Let no one deceive himself," because it was harmful to them. Here, where the matter concerns something useful, he says, "Let no one boast," and softens his discourse with the following words: "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 you are Christ's, and Christ is God's" (1 Cor 3:21-23). Since he had touched them sharply, he again encourages them. Above he had said, "For we are God's fellow workers" (1 Cor 3:9), and comforted them with many other things. Here too he says, "all things are yours," to cast down the pride of the teachers. He shows that they have not placed their disciples under any obligation, but are themselves bound to thank them, because for their sake they became teachers and received grace. Since the disciples also could boast, he healed their sickness too by the words, "as the Lord gave to each one," and "God gave the increase" (1 Cor 3:5-6). Thus the former should not be proud as givers, nor the latter exalt themselves when they hear, "all things are yours." For though all things are for you, all things are from God. Notice how up to this point he continues to place his own name and Peter's name. What does "or death" mean? Teachers, even if they die, die for you, undergoing dangers for your salvation. Do you see how he again casts down the pride of the disciples and exalts the teachers? He speaks with them as with noble children who have tutors and are destined to inherit everything. It may also be said that Adam's death is for us, that we may be instructed, and Christ's death is for us, that we may be saved. "You are Christ's, and Christ is God's." We are Christ's in one way, Christ is God's in another, and the world is ours in another. We are Christ's as His creation. Christ is God's as His true Son, not as a creature and not as the world is ours. Thus the expression is one, but the meaning is different. The world is ours as created for us. Christ is God's because He has God as His cause, as Father. We are Christ's as created by Him. If, he says, the teachers are yours, why do you act in the opposite way, calling yourselves by their names and not by the name of Christ and God?