1Co 1:31

He that glorieth, let him glory in the Lord.

Glorying in the Lord

here is an irresistible tendency in us to glory in something or other. All classes of men glory. Good people have the tendency to glory, and sometimes they glory in unworthy objects, and therefore God has prepared a cure for it–not by repressing the instinct, but by giving it a worthy subject. The prevention or cure of glorying in men, in riches, and in self, is glorying in the Lord. Let us–

I. Glory only in the Lord. Because–

1. The theme is too great to admit of another. If God fills all in all, there can be no other god; and if the glory of God be infinite, then there can be no second glory.

2. Any other object highly provokes the Most High. He has said, My glory will I not give to another, nor My praise to graven images. Where the ark of the Lord is, Dagon must come down. God will be all, or nothing. Think of Nebuchadnezzar, Belshazzar, and Herod.

3. There is no other fit ground for glorying.

(1) If there were some other object in which we thought we could glory, yet since it came from Him it would be idle to glory in the streams, we had better boast in the fountain-head from which the stream descends.

(2) Moreover, all things in this world are fleeting, and wherefore should we glory in that which to-day is, and to-morrow will pass away? Let your glory be in that which will last as long as your own being.

(3) Besides, there is nothing in this world worth glorying in, in comparison with God. He is the sun; the stars must hide their heads when He appears. Let us bless the eternal ocean of all-sufficient glory and goodness, and not turn aside to magnify our little Abanas and Pharpars.

4. When we do so we shall be in accord with the true order of the universe.

(1) With creation The heavens are telling the glory of God. All Thy works praise Thee, O God. Creation is a temple in which every one speaks of His glory.

(2) With Providence. For of Him and through Him and to Him are all things, to whom be the glory for ever.

(3) With the angels. What is their song? Glory to God in the highest.

(4) With the Divine Trinity; for what does the Father do but glorify the Son? What does the Son aim at when He says, Father, glorify Thy Son ? It is, that Thy Son also may glorify Thee. What does the Holy Spirit do when He takes of the things of Christ, and shows them unto us? Has not Jesus said of Him, He shall glorify Me ?

II. Glory heartily in the Lord. Because of–

1. His love. Glory in–

(1) Its antiquity. I have loved thee with an everlasting love!

(2) In its wonderful benefactions.

(3) In its freeness. He loved us because He would love us; not because we were lovely, but because He was love. Glory in it, therefore, all the day long, for well you may. He loved me, and gave Himself for me.

2. His faithfulness. Whom once He loves He never leaves, but loves them to the end.

3. His holiness. Bless the Lord, O my soul, and All that is within me, bless–His gracious name, is it? No. His loving name? No; but His holy name, because the whole includes all the parts, and the holiness, or the wholeness of God is a grander thing than any one of the distinct attributes which make up His character. Glory in the holiness of God, for there is none holy as the Lord. It is this which angels glory in, for as they veil their faces, they say, Holy, holy, holy, Lord God of hosts.

4. His all-sufficiency, and the liberality with which He distributes His mercies among His chosen. In Christ Jesus is not one good thing given to us, but every good thing. Do we need to be instructed? Christ is oar wisdom. Do we need to be clothed in the sight of God with a righteousness that shall render us acceptable? Christ is our righteousness. Do we need to be purified and cleansed? Christ is our sanctification. And do we need to be set free and delivered from all bondage? Christ is our redemption.

5. The nearness and dearness of the relationship which God holds to us. The mar, who can bow his knee, and say from his heart, Our Father, has more to glory in than the emperor of the grandest nations. Is Christ my Brother? I am ennobled by that relationship.

III. Glory in the Lord growingly. That is to say, we should glory in God in proportion as we learn more of Him, and receive more from Him. Glory growingly in the Lord as you know more of Him–

1. By revelation. And as you see more of Him, go and tell abroad more of Him, and let others know what a glorious God you serve.

2. By experience. Never let a special season pass without praising Him; and as answers to prayer increase, as grace is given to you in times of need, and as you see converting work going on in others glorify Him more. By and by, as time rolls on, we shall know more of the Lord, and get to be more like Him, and approach nearer to the glory itself. Beholding that glory, as in a glass, we are changed from glory to glory, as by the image of the Lord.

IV. Glory in the Lord practically.

1. By owning that you belong to Him. A man does not hide away that which he glories in. Charge a veteran with having been at Waterloo, and he will glory in it. Accuse an artist of being a Royal Academician, and he will own the charge. Abuse me for loving my wife and children, and I smile at you. Why, then, blush to be called a follower of Jesus?

2. By talking about Him on all fit occasions. We are too reticent in our piety. As the rose betrays itself by its perfume, and the glowworm by its shining, so should our glorying in the Lord discover us to all observers. A foreigner may speak English well, but he is known by his accent, and the accent of grace is quite as marked as that of nature.

3. By standing up for Him when He is opposed. If you hear the proud ones ridicule His gospel, and despise His people, put in a word for Jesus.

4. By being calm under your troubles.

5. By having a contempt for those things which others value so much. Do not be greedy after the world. (C. H. Spurgeon.)

True glorying

Man–

I. Loves to glory.

II. Has nothing in himself of which he can glory.

III. Should glory in the Lord–who–

1. Has given him all.

2. Redeemed all.

3. Is become his portion for ever. (J. Lyth, D. D.)

God exalted and creatures humbled by the gospel

That men are sinners I shall assume. If, then, there is any salvation for them, it must be by grace. And such a salvation cannot fail to exalt God and humble the sinner. None will deny that the world are proud. The tendency of the gospel to exalt God and humble the creature appears–

I. In its outward administration. This includes–

1. The humble appearance of Christ in our world. When we understand the reasons of this humble appearance of Christ, we see in it the wisdom of God; but had it been left to us beforehand, we should have assigned Him the most magnificent state. Thus did the wisdom of man pronounce. Indeed, the pride of man, showing itself in lofty pretensions to the omniscience of wisdom, was seen to be the most intrepid enemy which the religion of heaven had to encounter. It therefore was a main point in the outset to overwhelm this enemy with convictions of his own ignorance and folly and of the far superior wisdom of God. In all these proud pretensions reason aspires to a place for which it was never designed. It is not its province to penetrate the mysteries of the universe by its own ken, but to work up into judgments materials furnished by information. It is the eye, but it cannot see without, light. In no other science but that which relates to the incomprehensible God and to the interests and government of the universe, does reason attempt to build on its own independent discoveries. The anatomist does not presume to tell you how a man ought to be made, but with all submission proceeds to examine the animal system which God has exposed to his view. And why does man act so differently in this case from what he does in all others? Because in other sciences he wishes to obtain accurate knowledge; in this, relief to his conscience and fears and mortified pride. He does not like God, and wishes to modify Him after his own taste.

2. Another way in which the outward administration of the gospel took the pride of the world, was in the weakness of the instruments employed, the simplicity of their preaching, and their triumphant success. Instead of angels or Jewish doctors or Grecian philosophers, Christ chose fishermen.

II. The same tendency appears in the texture of the gospel. This is noticed in our text and the preceding verse. But of him are ye in Christ Jesus, who of God is made unto us wisdom and righteousness and sanctification and redemption; that, according as it is written, He that glorieth let him glory in the Lord.

1. Our wisdom. Instead of ignorant and prejudiced reason, on which the wise men of the world proudly rested for the discovery of God, Christ, the great Prophet of the world, was appointed to lay open the secrets of the eternal mind, and to bring life and immortality to light; No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him.

2. Our righteousness. There is nothing to which men more strongly adhere than to the claims of their own merit. The whole texture of the gospel is fitted to put down this arrogant pretender, to annihilate the last lurking pride of man.

(1) The atonement.

(2) The obedience of Christ.

(3) The intercession of Christ.

But the soul-humbling and God-exalting process is not yet ended. Not only are the atonement, obedience, and intercession of Christ thus provided, in a way to support the rights and claims and government of God, to condemn sin, and cover pride with eternal confusion; but no man is allowed to share in this salvation until, from the bottom of his heart, he has approved of all these measures and all their expressions; until he has taken back all his proud speeches against God, and bent his imperious head to his Makers feet. Even pardon itself buries the sinner still lower in the dust. This is none of that poverty of spirit which involves degradation. It is only viewing things according to truth.

III. The same tendency of the gospel appears in its application. Christ is made of God unto us sanctification, that, according as it is written, He that glorieth let him glory in the Lord. As the race were condemned by the law to the curse of eternal abandonment, the Spirit could not come to men without the mediation of Christ. The heathen philosophers depended on the self-determining power of the will for all their personal virtue, and on their self-Caught ethics for the reformation of the world. In opposition to all these proud aspirations, the gospel casts the world fur sanctification on the Spirit of God and the purchase of Christ. Nor is this all. In their spiritual death it finds nothing in them to aid their resurrection, and ascribes to God, not only the whole power, but a conquering power, the working of mighty power, as great as that which He wrought in Christ when He raised Him from the dead and set Him at His own right hand in the heavenly places. Thus every part of the gospel is calculated to abase the pride of man, to break and subdue and humble the sinner, to support the rights, the claims, the government of God, and to give all the glory to Him. Whatever light or holiness or title to salvation we possess, comes from God through the Redeemer. Whatever brings out God to view, exalts Him, abases sinners, and humbles and blesses the creation. Let us, then, see what and how much of God is revealed in the plan of salvation. In the first place, the Father, Son, and Holy Ghost are brought out to view in their own proper and infinitely important characters; a distinction never whispered to the universe in any of His other works. In the next place, His inflexible resolution, at all hazards, to support His moral empire over the creation, comes out; disclosing His infinite attachment to all the principles of His law and to the happiness which it subserves, and thus manifesting His holiness, justice, and benevolence. In the next place, His amazing compassion and mercy and patience and condescension and accessibleness and truth are brought to light; His power, too, in subduing the carnal heart, in restraining, bounding, and defeating all the machinations of Satan. But the wisdom elicited is that on which I wish chiefly to dwell. This wonderful plan of the Incarnation was the forming of a connecting link between finite and infinite natures, and filling up the whole chasm between God and us. He confounded the wisdom of men by the triumphs of that very weakness which provoked their contempt, and by making, in various ways, the most unpromising means lead to the most splendid success. He so shaped the gospel, that, in every part, it should be at war with pride, and touch it in every tender spot, and call into the field every arm of that foe, and exhibit it before heaven and earth in the hideous attitude of warring against all the love and authority of the gospel. He pressed into the service of His cause all the agents in the wicked world; the policy of kings, the pride of philosophers, the craft of priests, and the very ferocity of bloody persecution. He defeated all the stratagems ,of Satan and effectually bruised the serpents head. Elect man is a gainer by his own ruin. His sin is made the occasion of higher advances in holiness; for to whom much is forgiven the same loveth much. His misery is made the occasion of his greater blessedness. And finally, the wisdom of God appears in that capital measure to vindicate His own impartiality, the appointment of the Friend and Brother of man to be his Judge. The Father hath given Him authority to execute judgment also because He is the Son of man. Why should you think that this grandest of all the exhibitions of God will be shut up in the nut-shell of a single world? (E. D. Griffin,. D. D.)

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Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 31. According as it is written] In Jer 9:23-24: Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might; let not the rich man glory in his riches; but let him that glorieth glory in this: That he understandeth and knoweth me, that I am the Lord, which exercise loving-kindness, judgment, and righteousness, in the earth. So then, as all good is of and from God, let him that has either wisdom, strength, riches, pardon, holiness, or any other blessing, whether temporal or spiritual, acknowledge that he has nothing but what he has received; and that, as he has cause of glorying (boasting or exultation) in being made a partaker of these benefits and mercies of his Creator and Redeemer, let him boast in God alone, by whom, through Christ Jesus, he has received the whole.

1. THIS is an admirable chapter, and drawn up with great skill and address. The divided state of the Corinthian Church we have already noticed, and it appears that in these factions the apostle’s authority had been set at nought by some, and questioned by many. St. Paul begins his letter with showing his authority; he had it immediately through Christ Jesus himself, by the will of God. And indeed the success of his preaching was a sufficient proof of the Divinity of his call. Had not God been with him he never could have successfully opposed the whole system of the national religion of the Corinthians, supported as it was by the prejudice of the people, the authority of the laws, and the eloquence and learning of their most eminent philosophers. It was necessary, therefore, that he should call the attention of this people to the Divine origin of his mission, that they might acknowledge that the excellency of the power was of God, and not of man.

2. It was necessary also that he should conciliate their esteem, and therefore speak as favourably concerning them as truth would allow; hence he shows them that they were a Church of God, sanctified in Christ Jesus, and called to be saints; that they abounded and even excelled in many extraordinary gifts and graces; and that they were not inferior to any Church of God in any gift. And he shows them that they received all these through God’s confirmation of that testimony which he had delivered among them, 1Co 1:4-7.

3. When he had thus prepared their minds to receive and profit by his admonitions he proceeds to their schisms, which he mentions and reprehends in the most delicate manner, so that the most obstinate and prejudiced could take no offence.

4. Having gained this point, he gently leads them to consider that, as God is the fountain of all good, so their good had all come from him; and that none of them should rest in the gift, but in the giver; nor should they consider themselves as of particular consequence on account of possessing such gifts, because all earthly good is transitory, and those who trust in power, wisdom, or wealth, are confounded and brought to nought; and that they alone are safe who receive every thing as from the hand of God, and, in the strength of his gifts, glorify him who is the donor of all good. He who can read this chapter without getting much profit has very little spirituality in his soul, and must be utterly unacquainted with the work of God in the heart.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

God doth this, or hath done this, for this end, that man should have nothing to glory in, neither wisdom, nor righteousness, nor sanctification, nor redemption, but should glory in the Lord; acknowledging that whatsoever wisdom, righteousness, or holiness he hath, it is all from God, in and through the Lord Jesus Christ.

Fuente: English Annotations on the Holy Bible by Matthew Poole

31. glory in . . . Lord(Jer 9:23; Jer 9:24)in opposition to “flesh glorying in His presence” (1Co1:29). In contrast to morbid slavish self-abasement, Paul joinswith humility the elevating consciousness of our true dignity inChrist. He who glories is to glory in the Lord, not in the flesh, norin the world.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

That, according as it is written,…. Jer 9:23.

He that glorieth, let him glory in the Lord; not in his own wisdom, riches, and strength; but in Christ, as his wisdom, righteousness, sanctification, and redemption.

Fuente: John Gill’s Exposition of the Entire Bible

That (). Probably ellipse ( to be supplied) as is common in Paul’s Epistles (2Thess 2:3; 2Cor 8:13; Gal 1:20; Gal 2:9; Rom 4:16; Rom 13:1; Rom 15:3). Some explain the imperative as an anacoluthon. The shortened quotation is from Jer 9:24. Deissmann notes the importance of these closing verses concerning the origin of Paul’s congregations from the lower classes in the large towns as “one of the most important historical witnesses to Primitive Christianity” (New Light on the N.T., p. 7; Light from the Ancient East, pp. 7, 14, 60, 142).

Fuente: Robertson’s Word Pictures in the New Testament

He that glorieth, etc. From Jer 9:23, 24, abridged after the Septuagint.

Fuente: Vincent’s Word Studies in the New Testament

1) “That, according as it is written.” (Greek hina kathos gegraptai) “In order that just as it has been written.” Paul quotes Jeremiah to validate his assertions that men should not boast in the flesh, Jer 9:24.

2) “He that glorieth.” (ho kauchomenos) “The one or anyone boasting or gloating” – let it not be in human wisdom, might or riches, Jer 9:23.

3) “Let him glory in the Lord.” The exhortation of Paul is that the Corinthian brethren do their boasting in and of the Lord Jesus Christ. See also 2Co 10:17; Gal 6:14; Php_3:8.

Fuente: Garner-Howes Baptist Commentary

31. He that glorieth let him glory in the Lord Mark the end that God has in view in bestowing all things upon us in Christ — that we may not claim any merit to ourselves, but may give him all the praise. For God does not despoil with the view of leaving us bare, but forthwith clothes us with his glory — yet on this condition, that whenever we would glory we must go out of ourselves. In short, man, brought to nothing in his own estimation, and acknowledging that there is nothing good anywhere but in God alone, must renounce all desire for his own glory, and with all his might aspire and aim at the glory of God exclusively. This is also more clearly apparent from the context in the writings of the Prophet, from whom Paul has borrowed this testimony; for in that passage the Lord, after stripping all mankind of glory in respect of strength, wisdom, and riches, commands us to glory only in knowing him, (Jer 9:23.) Now he would have us know him in such a way as to know that it is he that exercises judgment, righteousness, and mercy For this knowledge produces in us at once confidence in him and fear of him. If therefore a man has his mind regulated in such a manner that, claiming no merit to himself, he desires that God alone be exalted; if he rests with satisfaction on his grace, and places his entire happiness in his fatherly love, and, in fine, is satisfied with God alone, that man truly “glories in the Lord.” I say truly, for even hypocrites on false grounds glory in him, as Paul declares, (Rom 2:17,) when being either puffed up with his gifts, or elated with a base confidence in the flesh, or abusing his word, they nevertheless take his name upon them.

Fuente: Calvin’s Complete Commentary

(31) That.So that it might be as the prophet wrote, He that boasteth, let him boast in the Lord. This is not a literal quotation, but only an adaptation and paraphrase from the LXX. of Jer. 9:23-24. Our only true boasting before God is that we are in Christ, that all we have we owe entirely to Him; we can only glory in, not ourselves or what we have or are, but in the fact that He is our benefactor. Thus, in St. Chrysostoms quaint words, Paul always fasteneth them on with nails to the name of Christ.

This concludes St. Pauls general explanation of Gods method, and he then turns to his own conduct, to show how entirely it was in harmony with Gods plan, which he has just explained and vindicated.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

31. Written According to the Septuagint, Jer 9:24.

In the Lord That is, in Jehovah, and not in any human unreality, in the face of all the power, aristocracy, wealth, philosophy, and vice of Corinth, the believer is taught by Paul calmly to rest in the consciousness that he possesses a gift and a glory before which these were pompous nothings.

Fuente: Whedon’s Commentary on the Old and New Testaments

1Co 1:31 . The fact that God is the author of your connection with Christ, and thereby of the blessings you receive as Christians (1Co 1:30 ), should, according to the divine purpose ( ), determine you to comply with that word of Scripture which calls for the true lowly : he that boasteth himself, let him boast himself in the Lord , praise his own privileges only as God’s work, boast himself only as the object of His grace.

That the is not Christ (Rckert) but God , and not Christ and God (Hofmann), is proved by the emphatic , 1Co 1:30 , and . . , 1Co 1:29 . Comp on 2Co 10:17 .

The apostle quotes Jer 9:24 , abbreviating quite freely, after the LXX. The construction , however, is anacoluthic ; for Paul purposely retains the scriptural saying unaltered in its strong imperative form, and leaves it to the reader to supply the change from the imperative to the subjunctive, which the syntax, properly speaking, would require. Comp on Rom 15:3 .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

REFLECTIONS

READER! let you and I, as we enter upon the perusal of this inspired Book of God the Holy Ghost, first pause, and bless the Almighty Author of it for giving so sweet and precious a portion of his holy word to the Church. Oh! for grace, to be always watching the footsteps of God the Spirit, who hath been from the first formation of the Church, to the present hour, watching over it, watering it every moment, and keeping it, night and day. And, oh! for grace, while we bless God for giving to his Church some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; to keep always in view, that these are but instruments; it is the Lord himself is the Almighty Minister, presiding over his Church : for all these worketh that One and the self-same Spirit dividing to every man severally as he will! Lord! from thee, may my soul look for blessing, on thy servant’s labors!

And Reader, let us also not lose sight of the Lord’s distinguishing mercy, in this, and all the sacred, and inspired writings, sent to the Church. It is to Christ’s Church, they are sent; not to the world. It is to them that are sanctified, as the opening of this Chapter shews, not to the unsanctified : to the called to be saints, not to them whose names are not written in the book of life. Oh! for grace here also, to watch the Lord’s gracious regard to his Church.

And Reader! let you and I, as we go over the several beautiful, and soul-refreshing portions of this sweet Chapter, remark, the preciousness of Jesus in all, his Person, offices, relations, and characters, to his people; the blessed teachings of God the Spirit, in glorifying Christ Jesus to their view; and the faithfulness of God the Father, in calling his people to the fellowship of his Son, Jesus Christ. And, Oh! for sweet communion, and fellowship, with all the Persons of the Godhead, in, and through Christ, that amidst all the diversity of forms, and contentions of the several Churches, like Corinth; our souls may be found resting wholly on Christ. And while the fleshly wisdom, and pride of men of the world count Christ and his cross foolishness; we may know the Lord Jesus to be to us, the power of God, and the wisdom of God, for salvation to everyone that believeth. Thou hast indeed, 0 Lord, in the instance of all thy redeemed, chosen the weak and the foolish, yea, the base things, to confound the mighty; but the Lord’s strength, is thereby made manifest, in creature weakness And we bless thee, our God, that as we have nothing, and are nothing in ourselves, yea, worse than nothing, by reason of ignorance, sin, and unholiness: Christ is made of God to us, all we need, for grace here, and glory hereafter. Christ is our wisdom, righteousness, sanctification, and redemption: and all our glorying is in the Lord!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

31 That, according as it is written, He that glorieth, let him glory in the Lord.

Ver. 31. Glory in the Lord ] Acquiesce and exult in him, which is the end why God hath done all this for us in Christ.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

31. ] The construction is an anacoluthon, the citation being retained in the original imperative, though the required a subjunctive. It is freely made from the LXX. This verse declaring, in opposition to 1Co 1:29 , the only true ground of boasting, viz. in God and His mercies to us in Christ, closes the description of God’s dealing in this matter. He now reverts to the subject of his own preaching .

Fuente: Henry Alford’s Greek Testament

1Co 1:31 . “In order that, as it stands written, he who glories, in the Lord let him glory;” by “the Lord” the readers could only understand Christ , already five times thus titled; so, manifestly, in 2Co 10:17 f., where the citation reappears. Paul quotes the passage as a general Scriptural principle, which eminently applies to the relations of Christians to Christ; belongs to his adaptation of the original: God will have no flesh (see note, 1Co 1:29 ) exult in his wisdom, strength, high birth ( cf. the objects of false glorying in Jer [284] ) before Him; He will have men exult in “the Lord of glory” (1Co 2:8 ; cf. Phi 2:9 ff.), whom He sent as His own “wisdom” and “power unto salvation” (1Co 1:24 ; 1Co 1:30 ). What grieves the Ap. most and appears most fatal in the party strifes of Cor [285] , is the extolling of human names by the side of Christ’s and at his expense (see notes on 12 15; also 1Co 3:5 ; 1Co 3:21-23 , and 2Co 4:5 , Gal 6:14 ). Christians are specifically . ., Phi 3:3 . The irregularity of mood after for subj. s accounted for in two ways: either as in anacoluthon , the impv [286] of the origina. being transplanted in lively quotation ( cf Rom 15:3 ; Rom 15:21 ); or as an ellipsis , with or mentally supplied ( cf. Rom 4:16 , Gal 2:9 , 2Co 8:13 ) explanations not materially different. Clem. Rom. ( 13) quotes the text with the same peculiarity.

[284] Jerome, Hieronymus.

[285] Corinth, Corinthian or Corinthians.

[286] imperative mood.

Fuente: The Expositors Greek Testament by Robertson

is = has been. This is a summary of Jer 9:23.

Lord. App-98. 1God.

Fuente: Companion Bible Notes, Appendices and Graphics

31.] The construction is an anacoluthon, the citation being retained in the original imperative, though the required a subjunctive. It is freely made from the LXX. This verse declaring, in opposition to 1Co 1:29, the only true ground of boasting, viz. in God and His mercies to us in Christ, closes the description of Gods dealing in this matter. He now reverts to the subject of his own preaching.

Fuente: The Greek Testament

1Co 1:31. , that) viz. it may be.- , he who glories) It is not the privilege of all to glory.- , in the Lord) not in himself, not in the flesh, not in the world.

Fuente: Gnomon of the New Testament

1Co 1:31

1Co 1:31

that, according as it is written, He that glorieth, let him glory in the Lord.-All these blessings came to man, not in his own name, or by walking in his ways, but as a servant of Jesus Christ, redeemed, sanctified, saved by him in fulfillment of the Scripture: Thus saith Jehovah, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth glory in this, that he hath understanding, and knoweth me, that I am Jehovah who exerciseth lovingkindness, justice, and righteousness, in the earth: for in these things I delight, saith Jehovah. (Jer 9:23-24). There is no room for man glorying in himself. His own wisdom, his own ways, his own strength brought death, and still bring only ruin. So he cannot glory in himself. He that glorieth in honors won, or in blessings enjoyed, must do it in the Lord, as he alone can guide with wisdom, clothe with righteousness, sanctify man to his service, and redeem him from his iniquities and from death.

Fuente: Old and New Testaments Restoration Commentary

Lord

Jehovah. Jer 9:24

Fuente: Scofield Reference Bible Notes

1Ch 16:10, 1Ch 16:35, Psa 105:3, Isa 41:16, Isa 45:25, Jer 4:2, Jer 9:23, Jer 9:24, 2Co 10:17, Gal 6:13, Gal 6:14, Phi 3:3,*Gr.

Reciprocal: Exo 28:2 – glory Psa 4:2 – my glory Psa 33:1 – Rejoice Psa 34:2 – make Psa 62:7 – In God Psa 64:10 – upright Psa 89:17 – For thou Ecc 2:26 – wisdom Isa 28:5 – shall the Isa 45:17 – Israel Luk 1:46 – General Luk 2:32 – and 1Co 1:29 – General Col 2:10 – complete

Fuente: The Treasury of Scripture Knowledge

1Co 1:31. As it is written has such a wide scope of references that it is unnecessary to cite them. The whole teaching of the Bible is that man owes all to God.

Fuente: Combined Bible Commentary

1Co 1:31. that according as it is written (Jer 9:23, abridged), He that glorieth, let him glory in the Lord. Well may we ask with the apostle elsewhere, Where is boasting, then? It is excluded. By what lawon what principle? Why, on every principle, and at every avenue, by this method of peerless wisdom.

Fuente: A Popular Commentary on the New Testament

Vv. 31. In 1Co 1:29 all human glorying has been declared to be excluded; in this, the apostle invites the new people, the wise and mighty whom God has raised up by preaching, to strike up a song of praise, but of praise relating to God alone.

The term , Lord, in the passage of Jer 9:23-24, quoted by the apostle, denotes Jehovah; but it could hardly fail in the mind of Paul to be applied at the same time to Christ, by whom the Lord has done this work, and who has so often received the title in this chapter.

Here is no commonplace exhortation to glorify the Lord. What we have to see in these words is a hidden antithesis, which is sufficiently explained by the passage, 1Co 3:21-22 : Therefore let no man glory in men; for all things are yours, whether Paul, or Apollos, or Cephas; and ye are Christ’s, and Christ is God’s. What they have become by the gospel, they owe to the Lord alone, and not to His instruments. For as to what they have been able to do, it is He who has done it by them; therefore it is He only who is to be glorified. The imperative does not correspond grammatically to the conjunction , in order that. But the apostle directly transforms the logical conclusion into the moral exhortation contained in the prophetic saying.

This last word sums up the dominant idea of the whole passage from 1Co 1:13 : viz. Christ’s unique place in relation to the Church. Let others be teachers, He alone is ; for He alone has paid the ransom. To Him alone be the praise!

As God in the salvation of humanity has set aside human wisdom, first of all by the mode of salvation which He has chosen, then by the mode of propagation which He has adopted for the Church, the apostle has also set it aside in his mode of preaching; such is the idea which he develops in closing this passage, 1Co 2:1-5. Thus all is harmonious in the Divine work: the gospel, the work, the preacher.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

that, according as it is written [Jer 9:24], He that glorieth, let him glory in the Lord. [By the power of God, therefore, and not by the human wisdom of preachers, were the Corinthians brought into Christ, in whom they had found a wisdom of God superior to all worldly wisdom, and also the blessings of righteousness and sanctification and redemption, which no philosophy could obtain for them; so that every one who gloried in being a Christian was properly directed by the Scripture to glory in the Author of his salvation, and not in the humble nobody whom God had used as a messenger of grace. Glorying in men is even more sinful in us than it was in the Corinthians, for we have more light.]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

31. In order as has been written: Let him that glorieth, glory in the Lord. We see from these Scriptures the absolute necessity of letting the Holy Ghost manage the church in every respect, select the preacher, pastor, elder, deacon, receive the members into the church, sanctify them, and conduct all the services. If the members will not freely volunteer in the testimony, prayer and all other work for the salvation of souls and the glory of God, their place is down at the altar, seeking the Divine blessing and equipage. The regime of humanized, formulated, starchy church services is really an insult to the Holy Ghost, grieving Him away and letting them fall into the hands of the devil. I always have to break it all up, when I begin work in a church, before we can have the Holy Ghost come on the people and start a revival.

Fuente: William Godbey’s Commentary on the New Testament

1Co 1:31. Supports the teaching of the whole section by recalling Jer 9:23 f: Thus has Jehovah said, Let there not boast a wise man in his wisdom, and let there not boast the strong man in his strength, let there not boast a rich man in his riches: only in this shall there boast he that boasts, to understand and know me, that I Jehovah am doing favor, judgment, and righteousness, in the earth. That these old words may be now fulfilled, God gave Christ to be the element of our life, and by His presence in us a source to us of righteousness, sanctification, and redemption.

Lord: see under Rom 9:29. Its precise reference here is uncertain and unimportant. For, to boast in the Son is to boast in the Father: cp. Rom 5:11. Perhaps it is better to retain the common New Testament use; and to suppose that Paul refers to our exultation in Him who has become to us wisdom. The exact reproduction of these words in 2Co 10:17, suggests that they were often used by Paul, as a concise reference to Jer 9:23.

Fuente: Beet’s Commentary on Selected Books of the New Testament

1:31 That, according as it is written, {b} He that glorieth, let him glory in the Lord.

(b) Let him yield all to God and give him thanks: and so by this place is man’s free will beaten down, which the papists so dream about.

Fuente: Geneva Bible Notes

This loose quotation from Jer 9:24 summarizes Paul’s point. Instead of emphasizing the Lord’s servants and what they have done, we should focus on what the Lord Himself has done in providing wisdom and power in Christ.

God’s purpose was not to make a superficial splash but to transform lives, something the Corinthians could see in their own experience.

"The issue of election is particularly strong in 1 Corinthians. Paul opens the letter by affirming not only his call (’called to be an apostle of Christ Jesus by the will of God’) but also that of the Corinthians (’called to be saints,’ 1Co 1:2). This conviction reappears in the final verse of the thanksgiving, functioning there as part of the ultimate ground for Paul’s confidence (1Co 1:9): ’God is faithful; by him you were called into the fellowship of his Son, Jesus Christ our Lord.’ When the issue surfaces again a few verses later with renewed rhetorical emphasis (1Co 1:24; 1Co 1:26-30), it becomes clear that the concept of election or call no longer merely undergirds Paul’s argument; it has instead become the focus of this argument. The Corinthians, it seems, have not grasped what election means." [Note: Jouette M. Bassler, "Paul’s Theology: Whence and Whither?" in Pauline Theology. Vol. II: 1 & 2 Corinthians, p. 15.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)