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The one theme of the beginning of this Epistle is man's glorying, lost through sin and recovered in Christ. In chap. 1 Corinthians 1. Paul brings the human race with its wisdom, righteousness, and strength into the presence of the Cross, and shows that its boasting was vain, and bids them take salvation as the free gift of God, and give to Him alone the glory. But he is careful to add that man's ground of boasting is restored to himself: "Let him glory." Whereas before he had denied everything to human nature, now he cries, "All things are yours." Retrieved in Christ, the Church has an unlimited prerogative.

I. THE PREROGATIVES OF CHRIST'S PEOPLE ARE BASED UPON THEIR RELATION TO HIM. "All things are yours" because "ye are of Christ."

1. The union between Christ and His people gives the highest illustration of our text. Whatever belongs to the Redeemer belongs to the redeemed. But this requires to be carefully guarded.

(1) These words apply only to the mystical company of the faithful, who are united to Christ by faith and have become one Spirit with Him. The spiritual body of Christ is distinguished both from the race and from the individuals of whom it is composed. And it is of the whole company that Paul speaks, not any separate member. It was for that mystical fellowship that our Lord prayed in words that give Paul his argument. "Holy Father, keep through Thine own name those," &c.

(2) Now to this body united to Himself Christ gives an unlimited interest in all His prerogatives. "All Mine are Thine and Thine are Mine," and for these He prays that "the love wherewith Thou hast loved Me may be in them," &c. (John 17.). The answer to this is our text. As the husband and wife are one flesh and have all things common, so Christ and His Church have one Spirit, &c.

2. Our possession of all things in Christ may be referred to the mediatorial supremacy of the Head of the Church, making all things contribute to our welfare.

(1) When the apostle dilates upon the lordship of Christ he brings all the powers of the universe under His sway; sometimes to magnify Christ's glory, but oftener to set forth the absoluteness of His supremacy over all things for the Church. He governs the principalities and powers of the other world for the accomplishment of His designs in this, and they become ministering spirits to the heirs of salvation. The hosts of evil with their prince are governed for our advantage. The world, with all things present, is under His sway for the well-being of His Church. This is the key to all history, and Christ's mysterious but most certain sway is bringing politics, science, civilisation, into subordination to the spread of His kingdom.

(2) He is also the Head of a visible community which is governed for the salvation of its spiritual members. "Paul, Apollos, and Cephas" — the organised ministry of the visible Church is the servant of the Church invisible. The order has been inverted. The saints have been brought into bondage to the Church instead of the Church being the servant of the saints; and this error has produced a sad reaction — the visible Church has been sundered from its close connection with the Church invisible. But let both grow together. Believers are of Christ, not of the Church; but calling Him Lord they rejoice in the order and service of His Church as a rich inheritance.

3. All who are Christ's have such a place in His heart, and such an interest in His resources, that in virtue of His special favour they possess all things.

(1) "All things are yours" is the charter of personal prerogative. Christ is the personal Friend of those who love Him, and gives the treasures of His grace to every individual believer. "Whatsoever ye shall ask in My name I will do it."(2) But here is a necessary limitation which only seems to restrict the privilege — the Redeemer reserves to Himself the decision how much of the all things shall be imparted, when the gift shall be bestowed and when desired. The spiritual position He is more willing to give than we are to ask: our other portion may be more slowly bestowed; reserved from us though our own, for reasons the wisdom of which we cannot always understand.

II. THE APOSTLE BLENDS THE HIGH STATEMENT OF CHRISTIAN PRIVILEGES WITH THE PRACTICAL EXHORTATION TO REJOICE IN THEM.

1. The starting-point of this exhibition is the warning to glory is nothing but our inheritance in Christ. Once before he had uttered it to claim for the crucified Redeemer His sole honour; now he repeats it to claim for the Christian inheritance its rights. The Son receives us into His Father's house; and to each one He says, "All that I have is thine." Henceforth we are servants to none but Himself in God. This leaves no room for self-complacency, for all is of Christ.

2. Paul literally brings the whole compass of things into the believer's inheritance.

(1) Life is ours. In its deepest meaning none live but those who are in Christ. We know, indeed, that our life in the flesh will cease; but it is our own while it lasts, to be spent in the care of our souls and in the discharge of our duties; and then we shall pass into more abundant life.

(2) Things present.(a) The creaturely world. So long as we are of the world, the world is our master; but when we become Christ's free men, the whole economy of the creature pays us tribute. But possessing all things we must show that we are really masters of the creature, by our temperate, thankful, and spiritual use of all things.(b) All the events that make up the course of this world. Not that Christ gives us control of passing affairs. He keeps the direction of our lives in His own hands, and does not always admit us into the reasons of His dealings. But He sanctions our freedom of action, allows large latitude to our prayers, gives us the discretion to make all events contribute to our welfare, and causes all things to work together for our good.

(3) Death and things to come. Christ has the keys of the other world, and our eternal destiny is in His ever faithful hands.(a) Death, the last enemy, is translated into a ministering angel.(b) Things to come — the disembodied waiting for the great day, the day itself, the resurrection, &c.

3. Let us hear the apostle's exhortation, not expressed, but pervading the whole passage — "He that glorieth, let him glory in the Lord."

(W. B. Pope, D. D.)

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KJV: Therefore let no man glory in men. For all things are yours;

WEB: Therefore let no one boast in men. For all things are yours,