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.
1 Cor. 3:19. As it is written: He catches the wise in their craftiness.
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.
1 Cor. 3:20. And again: The Lord knows the reasonings of the wise, that they are vain.
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!
1 Cor. 3:21-22. Therefore let no one boast in men, for all things are yours: whether Paul, or Apollos, or Cephas.
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.
1 Cor. 3:22. Whether the world, or life, or death, or things present, or things to come.
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.
1 Cor. 3:22-23. All things are yours; and you are Christ's, and Christ is God's.
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.