1 Corinthians 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 2 Corinthians 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; ἐν Κυρίῳ belongs to his adaptation of the original: God will have no flesh (see note, 1 Corinthians 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” (1 Corinthians 2:8; cf. Philippians 2:9 ff.), whom He sent as His own “wisdom” and “power unto salvation” (1 Corinthians 1:24; 1 Corinthians 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 1 Corinthians 3:5; 1 Corinthians 3:21-23, and 2 Corinthians 4:5; Galatians 6:14). Christians are specifically οἱ καυχώμενοι ἐν Χ. Ἰ., Philippians 3:3. The irregularity of mood after ἵνα καυχάσθω for subj. καυχᾶται s accounted for in two ways: either as in anacoluthon, the impv [286] of the origina. being transplanted in lively quotation (cf Romans 15:3; Romans 15:21); or as an ellipsis, with γένηται or πληρωθῇ mentally supplied (cf. Romans 4:16; Galatians 2:9; 2 Corinthians 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.