20. And again, The Lord knoweth the thoughts of the wise, that they are vain. There is a wisdom of this world, and a wisdom which is not of this world, but of God. The wisdom of this world begins and ends with this world; has that alone for its object. The wisdom which is of God proceeds from above, and looks to things above. It was the wisdom of this world which the wife of Zebedee manifested, when she went to the Lord Jesus with her sons, worshipping him, and desiring a certain thing of him. (Matt. xx. 20.) And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit the one on the right hand, and the other on the left, in thy kingdom. The wisdom which is from above is that which Jesus in his answer required of his disciples, "Whosoever will be great among you, let him be your minister: and whosoever will be chief among you, let him be your servant. It is this state of mind which Paul recommends when he says, If any man among you seemeth to be wise in this world, let him become a fool that he may be wise. If any man among you takes to himself the name or the appearance of wisdom, looks to himself and his own credit, and not to the cause in which he is engaged: let him become a fool, that he may be wise: let him lay aside all such arrogance and self-seeking, so that the men of this generation shall even call him simple, and ignorant of his own interests, that he may be wise in the sight of God: "wise unto salvation," because he seeks that first which alone is truly valuable. It was in the like spirit that our Lord said, "Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein."1 He must lay aside the wisdom of man, that he may learn the wisdom of God. It has been taught us from the beginning. For Job has written, He taketh the wise in their own craftiness. And David hath written, The Lord knoweth the thoughts of the wise, that they are vain.3 The Corinthians therefore must learn not to judge of a man by his boastings or pretensions, but rather by his simplicity. To prefer others to ourselves in honour,* in the sight of men is foolishness; but in the sight of God is true wisdom. For how can they be seeking first the kingdom of God and his righteousness, who seek honour one of another, and not the honour which cometh from God only? 5 21. Therefore let no man glory in men. are yours; For all things 22. Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; 23. And ye ure Christ's; and Christ is God's. To honour the teacher who shows the way of salvation, is a sign that we set a value on salvation. The apostle elsewhere prescribes that such "be esteemed very highly in love for their works' sake:" " that they be "counted worthy of double honour," "who labour in the word and doctrine."7 But such is our nature, that where there is good, evil is always 1 Mark x. 5. Rom. xii. 10. 2 Job v. 13. John v. 44. 3 Ps. xciv. 11. 61 Thess. v. 12, 13. lying close at hand. Reverence for one, may end in Esteem leads to rivalry, envy, was the present danger of the contempt of others. jealousy. And this church at Corinth. Therefore Paul writes, Let no man glory in men: setting up Paul, or setting up Cephas, or setting up Apollos, as if they were the fountains of the truth to be believed or the faith to be maintained, and not the mere channels through which the word of God was conveyed. The source of their faith, the real origin of their salvation, was the love of God, who had designed to bring them to the faith in which they were standing, and therefore had given them the means that are needful to produce and support it. For all things are yours: whether Paul, or Cephas, or Apollos; whatever teacher proclaims to you the word of God, or is set over you to rule and to admonish, these were ordained teachers for your sakes: and if they or any other minister of the word should fail, the same love of God which raised up these, would raise up others in their stead, that ye might not perish for lack of knowledge. Nay, more than this; even things which seem most out of human reach, all are yours-the world, that portion of it which is expedient for you; life, that extent of it which is most desirable; or death, that manner, that season of it which God sees fittest: all these are ordered for you, things present and things to come, all are yours: all shall be made to contribute to the same merciful purpose of God towards you. Thus he leads their thoughts from man to God: that they may think less of the instrument, and more of the first cause of their privileges. These things are yours: and they are yours, because ye are Christ's: ye have devoted yourselves to him, and he "purchased you with his own blood;" purchased all which is to ensure the destiny he intends for you. And these blessings cannot be taken from you, or you deprived of them: because, as ye are Christ's, so Christ is God's: the will and the power of Christ is in fact the will and the power of God: and who can prevent what he designs, or counteract what he ordains? It is the Lord's own assurance, (John x. 27,) “I give unto them who hear my voice and follow me, eternal life; and they shall never perish, neither shall any pluck them out of my hand. My Father which gave them me is greater than all: and none is able to pluck them out of my Father's hand. I and my Father are one." Therefore, "whoso glorieth, let him glory in the Lord" and learn to think of men as no more than his ministers for his people's good. They are to be valued" for the Lord's sake:" but not in the Lord's stead. He is the real "author and finisher of our faith:"9 if" he hideth his face, we are troubled,” 1 and vain is the help of man. "He is our life:" if he takes away our spiritual breath, we die, and return to our dust. LECTURE LVI. A FAITHFUL STEWARDSHIP REFERRED TO THE JUDGMENT OF GOD. 1 COR. iv. 1—5. 1. Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. The apostle had been showing how he and other teachers of the gospel ought not to be accounted of. It must never be forgotten that of themselves they were nothing, and could do nothing. They were "labourers together with God." They were but instruments to perform his purposes; ministers, through whose teaching the people might repent and believe the gospel. Let us He now expresses this by another term. be looked upon, he says, as the ministers of Christ, and stewards of the mysteries of God. Stewards. As "the eldest servant of Abraham's house, ruled over all he had:" as Potiphar, in Egypt, made “Joseph overseer over his house, and all that he had he put into his hand:" so God had entrusted the apostles with the mysteries of his counsels, things which had been kept secret from the foundation of the world, that they might be dispensed for the benefit of mankind. 3 Gen. xxiv. 2. 2 Gen. xxxix. 4. |