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Matthew Henry’s Complete Commentary
on the Whole Bible
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Matthew Henry |
F I R S T C O R I N T H I A N S.
CHAP. III.
In this chapter the apostle,
I. Blames the Corinthians for their carnality and divisions,
II. He instructs them how what was amiss among them might be rectified,
by remembering,
1. That their ministers were no more than ministers,
2. That they were unanimous, and carried on the same design,
3. That they built on one and the same foundation,
III. He exhorts them to give due honour to their bodies, by keeping
them pure
(ver. 16, 17),
and to humility and self-diffidence,
IV. And dehorts them from glorying in particular ministers, because of
the equal interest they had in all,
| The Spirit of Party Reproved. | A. D. 57. |
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1 And I, brethren, could not speak unto you as unto spiritual,
but as unto carnal, even as unto babes in Christ.
2 I have fed you with milk, and not with meat: for hitherto ye
were not able to bear it, neither yet now are ye able.
3 For ye are yet carnal: for whereas there is among you
envying, and strife, and divisions, are ye not carnal, and walk
as men?
4 For while one saith, I am of Paul; and another, I am of
Apollos; are ye not carnal?
Here,
I. Paul blames the Corinthians for their weakness and nonproficiency.
Those who are sanctified are so only in part: there is still room for
growth and increase both in grace and knowledge,
Those who through divine grace are renewed to a spiritual life may yet
in many things be defective. The apostle tells them he could not
speak to them as unto spiritual men, but as unto carnal men,
as to babes in Christ,
v. 1.
They were so far from forming their maxims and measures upon the ground
of divine revelation, and entering into the spirit of the gospel, that
is was but too evident they were much under the command of carnal and
corrupt affections. They were still mere babes in Christ. They had
received some of the first principles of Christianity, but had not
grown up to maturity of understanding in them, or of faith and
holiness; and yet it is plain, from several passages in this epistle,
that the Corinthians were very proud of their wisdom and knowledge.
Note, It is but too common for persons of very moderate knowledge and
understanding to have a great measure of self-conceit. The apostle
assigns their little proficiency in the knowledge of Christianity as a
reason why he had communicated no more of the deep things of it to
them. They could not bear such food, they needed to be fed with milk,
not with meat,
v. 2.
Note, It is the duty of a faithful minister of Christ to consult the
capacities of his hearers and teach them as they can bear. And yet it
is natural for babes to grow up to men; and babes in Christ should
endeavour to grow in Stature, and become men in Christ. It is expected
that their advances in knowledge should be in proportion to their means
and opportunities, and their time of professing religion, that they may
be able to bear discourses on the mysteries of our religion, and not
always rest in plain things. It was a reproach to the Corinthians that
they had so long sat under the ministry of Paul and had made no more
improvement in Christian knowledge. Note, Christians are utterly to
blame who do not endeavour to grow in grace and knowledge.
II. He blames them for their carnality, and mentions their contention
and discord about their ministers as evidence of it: For you are yet
carnal; for whereas there are among you envyings, and strifes, and
divisions, are you not carnal, and walk as men?
v. 3.
They had mutual emulations, and quarrels, and factions among them, upon
the account of their ministers, while one said, I am of Paul; and
another, I am of Apollos,
v. 4.
These were proofs of their being carnal, that fleshly interests and
affections too much swayed them. Note, Contentions and quarrels about
religion are sad evidences of remaining carnality. True religion makes
men peaceable and not contentious. Factious spirits act upon human
principles, not upon principles of true religion; they are guided by
their own pride and passions, and not by the rules of Christianity:
Do you not walk as men? Note, It is to be lamented that many who
should walk as Christians, that is, above the common rate of men, do
indeed walk as men, live and act too much like other men.
| Mutual Agreement of Ministers. | A. D. 57. |
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5 Who then is Paul, and who is Apollos, but ministers by whom
ye believed, even as the Lord gave to every man?
6 I have planted, Apollos watered; but God gave the increase.
7 So then neither is he that planteth any thing, neither he
that watereth; but God that giveth the increase.
8 Now he that planteth and he that watereth are one: and every
man shall receive his own reward according to his own labour.
9 For we are labourers together with God: ye are God’s
husbandry, ye are God’s building.
10 According to the grace of God which is given unto me, as a
wise master-builder, I have laid the foundation, and another
buildeth thereon. But let every man take heed how he buildeth
thereupon.
Here the apostle instructs them how to cure this humour, and rectify
what was amiss among them upon this head,
I. By reminding them that the ministers about whom they contended were
but ministers: Who then is Paul, and who is Apollos, but ministers
by whom you believed? Even as the Lord gave to every man,
v. 5.
They are but ministers, mere instruments used by the God of all grace.
Some of the factious people in Corinth seem to have made more of them,
as if they were lords of their faith, authors of their religion. Note,
We should take care not to deify ministers, nor put them into the place
of God. Apostles were not the authors of our faith and religion,
though they were authorized and qualified to reveal and propagate it.
They acted in this office as God gave to every man. Observe, All the
gifts and powers that even apostles discovered and exerted in the work
of the ministry were from God. They were intended to manifest their
mission and doctrine to be divine. It was perfectly wrong, upon their
account, to transfer that regard to the apostles which was solely to be
paid to the divine authority by which they acted, and to God, from whom
they had their authority. Paul had planted and Apollos had
watered,
v. 6.
Both were useful, one for one purpose, the other for another. Note, God
makes use of variety of instruments, and fits them to their several
uses and intentions. Paul was fitted for planting work, and Apollos for
watering work, but God gave the increase. Note, The success of the
ministry must be derived from the divine blessing: Neither he that
planteth is any thing, nor he that watereth, but God who giveth the
increase,
v. 7.
Even apostolical ministers are nothing of themselves, can do nothing
with efficacy and success unless God give the increase. Note, The best
qualified and most faithful ministers have a just sense of their own
insufficiency, and are very desirous that God should have all the glory
of their success. Paul and Apollos are nothing at all in their own
account, but God is all in all.
II. By representing to them the unanimity of Christ’s ministers: He
that planteth and he that watereth are one
(v. 8),
employed by one Master, entrusted with the same revelation, busied in
one work, and engaged in one design–in harmony with one another,
however they may be set in opposition to each other by factious
party-makers. They have their different gifts from one and the same
Spirit, for the very same purposes; and they heartily carry on the same
design. Planters and waterers are but fellow-labourers in the same
work. Note, All the faithful ministers of Christ are one in the great
business and intention of their ministry. They may have differences of
sentiment in minor things; they may have their debates and contests;
but they heartily concur in the great design of honouring God and
saving souls, by promoting true Christianity in the world. All such may
expect a glorious recompence of their fidelity, and in proportion to
it: Every man shall receive his own reward, according to his own
labour. Their business is one, but some may mind it more than
others: their end or design is one, but some may pursue it more closely
than others: their Master also is one, and yet this good and gracious
Master may make a difference in the rewards he gives, according to the
different service they do: Every one’s own work shall have its own
reward. Those that work hardest shall fare best. Those that are
most faithful shall have the greatest reward; and glorious work it is
in which all faithful ministers are employed. They are labourers
with God, synergoi—co-workers,
fellow-labourers
(v. 9),
not indeed in the same order and degree, but in subordination to him,
as instruments in his hand. They are engaged in his business. They are
working together with God, in promoting the purposes of his glory, and
the salvation of precious souls; and he who knows their work will take
care they do not labour in vain. Men may neglect and vilify one
minister while they cry up another, and have no reason for either: they
may condemn when they should commend, and applaud what they should
neglect and avoid; but the judgment of God is according to truth. He
never rewards but upon just reason, and he ever rewards in proportion
to the diligence and faithfulness of his servants. Note, Faithful
ministers, when they are ill used by men, should encourage themselves
in God. And it is to God, the chief agent and director of the great
work of the gospel, to whom those that labour with him should endeavour
to approve themselves. They are always under his eye, employed in his
husbandry and building; and therefore, to be sure, he will carefully
look over them: “You are God’s husbandry, you are God’s
building; and therefore are neither of Paul nor of Apollos; neither
belong to one nor the other, but to God: they only plant and water you,
but it is the divine blessing on his own husbandry that alone can make
it yield fruit. You are not our husbandry, but God’s. We work under
him, and with him, and for him. It is all for God that we have been
doing among you. You are God’s husbandry and building.” He had employed
the former metaphor before, and now he goes on to the other of a
building: According to the grace of God which is given unto me, as a
wise master-builder, I have laid the foundation, and another buildeth
thereon. Paul here calls himself a wise master-builder, a character
doubly reflecting honour on him. It was honourable to be a
master-builder in the edifice of God; but it added to his character to
be a wise one. Persons may be in an office for which they are not
qualified, or not so thoroughly qualified as this expression implies
Paul was. But, though he gives himself such a character, it is not to
gratify his own pride, but to magnify divine grace. He was a wise
master-builder, but the grace of God made him such. Note, It is no
crime in a Christian, but much to his commendation, to take notice of
the good that is in him, to the praise of divine grace. Spiritual
pride is abominable: it is making use of the greatest favours of God to
feed our own vanity, and make idols of ourselves. But to take notice of
the favours of God to promote our gratitude to him, and to speak of
them to his honour (be they of what sort they will), is but a proper
expression of the duty and regard we own him. Note, Ministers should
not be proud of their gifts or graces; but the better qualified they
are for their work, and the more success they have in it, the more
thankful should they be to God for his distinguishing goodness: I
have laid the foundation, and another buildeth thereon. As before
he had said, I have planted, Apollos watered. It was Paul that
laid the foundation of a church among them. He had begotten them
through the gospel,
ch. iv. 15.
Whatever instructors they had besides, they had not many
fathers. He would derogate from none that had done service among
them, nor would he be robbed of his own honour and respect. Note,
Faithful ministers may and ought to have a concern for their own
reputation. Their usefulness depends much upon it. But let every man
take heed how he buildeth thereon. This is a proper caution; there
may be very indifferent building on a good foundation. It is easy to
err here; and great care should be used, not only to lay a sure and
right foundation, but to erect a regular building upon it. Nothing must
be laid upon it but what the foundation will bear, and what is of a
piece with it. Gold and dirt must not be mingled together. Note,
Ministers of Christ should take great care that they do not build their
own fancies or false reasonings on the foundation of divine revelation.
What they preach should be the plain doctrine of their Master, or what
is perfectly agreeable with it.
| The Spiritual Foundation. | A. D. 57. |
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11 For other foundation can no man lay than that is laid, which
is Jesus Christ.
12 Now if any man build upon this foundation gold, silver,
precious stones, wood, hay, stubble;
13 Every man’s work shall be made manifest: for the day shall
declare it, because it shall be revealed by fire; and the fire
shall try every man’s work of what sort it is.
14 If any man’s work abide which he hath built thereupon, he
shall receive a reward.
15 If any man’s work shall be burned, he shall suffer loss: but
he himself shall be saved; yet so as by fire.
Here the apostle informs us what foundation he had laid at the bottom
of all his labours among them–even Jesus Christ, the chief
corner-stone,
Eph. ii. 20.
Upon this foundation all the faithful ministers of Christ build. Upon
this rock all the Christians found their hopes. Those that build their
hopes of heaven on any other foundation build upon the sand. Other
foundation can no man lay besides what is laid–even Jesus Christ.
Note, The doctrine of our Saviour and his mediation is the principal
doctrine of Christianity. It lies at the bottom, and is the foundation,
of all the rest. Leave out this, and you lay waste all our comforts,
and leave no foundation for our hopes as sinners. It is in Christ
only that God is reconciling a sinful world to himself,
2 Cor. v. 19.
But of those that hold the foundation, and embrace the general doctrine
of Christ’s being the mediator between God and man, there are two
sorts:–
I. Some build upon this foundation gold, silver, and precious
stones
(v. 12),
namely, those who receive and propagate the pure truths of the gospel,
who hold nothing but the truth as it is in Jesus, and preach
nothing else. This is building well upon a good foundation, making all
of apiece, when ministers not only depend upon Christ as the great
prophet of the church, and take him for their guide and infallible
teacher, but receive and spread the doctrines he taught, in their
purity, with out any corrupt mixtures, without adding or
diminishing.
II. Others build wood, hay, and stubble, on this foundation;
that is, though they adhere to the foundation, they depart from the
mind of Christ in many particulars, substitute their own fancies and
inventions in the room of his doctrines and institutions, and build
upon the good foundation what will not abide the test when the day of
trial shall come, and the fire must make it manifest, as wood, hay, and
stubble, will not bear the trial by fire, but must be consumed in it.
There is a time coming when a discovery will be made of what men have
built on this foundation: Every man’s work shall be made
manifest, shall be laid open to view, to his own view and that of
others. Some may, in the simplicity of their hearts, build wood and
stubble on the good foundation, and know not, all the while, what they
have been doing; but in the day of the Lord their own conduct shall
appear to them in its proper light. Every man’s work shall be made
manifest to himself, and made manifest to others, both those that have
been misled by him and those that have escaped his errors. Now we may
be mistaken in ourselves and others; but there is a day coming that
will cure all our mistakes, and show us ourselves, and show us our
actions in the true light, without covering or disguise: For the day
shall declare it (that is, every man’s work), because it shall
be revealed by fire; and the fire shall try every man’s work, of what
sort it is,
v. 13.
The day shall declare and make it manifest, the last day, the great day
of trial; see
Though some understand it of the time when the Jewish nation was
destroyed and their constitution thereby abolished, when the
superstructure which judaizing teachers would have raised on the
Christian foundation was manifested to be no better than hay and
stubble, that would not bear the trial. The expression carries in it a
plain allusion to the refiner’s art, in which the fire separates and
distinguishes the dross from the gold and silver; as it also will
silver and gold and precious stones, that will endure the fire, from
wood and hay and stubble, that will be consumed in it. Note, There is a
day coming that will as nicely distinguish one man from another, and
one man’s work from another’s, as the fire distinguishes gold from
dross, or metal that will bear the fire from other materials that will
be consumed in it. In that day,
1. Some men’s works will abide the trial–will be found
standard. It will appear that they not only held the foundation, but
that they built regularly and well upon it–that they laid on proper
materials, and in due form and order. The foundation and the
superstructure were all of a piece. The foundation-truths, and those
that had a manifest connection with them, were taught together. It may
not be so easy to discern this connection now, nor know what works will
abide the trial then; but that day will make a full discovery. And such
a builder shall not, cannot fail of a reward. He will have praise and
honour in that day, and eternal recompence after it. Note, Fidelity in
the ministers of Christ will meet with a full and ample reward in a
future life. Those who spread true and pure religion in all the
branches of it, and whose work will abide in the great day, shall
receive a reward. And, Lord, how great! how much exceeding their
deserts!
2. There are others whose works shall be burnt
(v. 15),
whose corrupt opinions and doctrines, or vain inventions and usages in
the worship of God, shall be discovered, disowned, and rejected, in
that day–shall be first manifested to be corrupt, and then disapproved
of God and rejected. Note, The great day will pluck off all disguises,
and make things appear as they are: He whose work shall be burnt
will suffer loss. If he have built upon the right foundation wood
and hay and stubble, he will suffer loss. His weakness and corruption
will be the lessening of his glory, though he may in the general have
been an honest and an upright Christian. This part of his work will be
lost, turning no way to his advantage, though he himself may be saved.
Observe, Those who hold the foundation of Christianity, though they
build hay, wood, and stubble, upon it, may be saved. This may help to
enlarge our charity. We should not reprobate men for their weakness:
for nothing will damn men but wickedness. He shall be saved, yet so
as by fire, saved out of the fire. He himself shall be snatched out
of that flame which will consume his work. This intimates that it will
be difficult for those that corrupt and deprave Christianity to be
saved. God will have no mercy on their works, though he may pluck them
as brands out of the burning. On this passage of scripture the papists
found their doctrine of purgatory, which is certainly hay and stubble:
a doctrine never originally fetched from scripture, but invented in
barbarous ages, to feed the avarice and ambition of the clergy, at the
cost of those who would rather part with their money than their lusts,
for the salvation of their souls. It can have no countenance from this
text,
(1.) Because this is plainly meant of a figurative fire, not of a real
one: for what real fire can consume religious rites or doctrines?
(2.) Because this fire is to try men’s works, of what sort they
are; but purgatory-fire is not for trial, not to bring men’s
actions to the test, but to punish for them. They are supposed to be
venial sins, not satisfied for in this life, for which satisfaction
must be made by suffering the fire of purgatory.
(3.) Because this fire is to try every man’s works, those of
Paul and Apollos, as well as those of others. Now, no papists will have
the front to say apostles must have passed through purgatory fires.
| Holiness Prescribed. | A. D. 57. |
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16 Know ye not that ye are the temple of God, and that the
Spirit of God dwelleth in you?
17 If any man defile the temple of God, him shall God destroy;
for the temple of God is holy, which temple ye are.
Here the apostle resumes his argument and exhortation, founding it on
his former allusion, You are God’s building,
v. 9,
and here, Know you not that you are the temple of God, and the
Spirit of God dwelleth in you? If any man defile (corrupt and
destroy) the temple of God, him shall God destroy (the same word
is in the original in both clauses); for the temple of God is holy,
which temple you are. It looks from other parts of the epistle,
where the apostle argues to the very same purport (see
as if the false teachers among the Corinthians were not only loose
livers, but taught licentious doctrines, and what was particularly
fitted to the taste of this lewd city, on the head of fornication. Such
doctrine was not to be reckoned among hay and stubble, which would be
consumed while the person who laid them on the foundation escaped the
burning; for it tended to corrupt, to pollute, and destroy the church,
which was a building erected for God, and consecrated to him, and
therefore should be kept pure and holy. Those who spread principles of
this sort would provoke God to destroy them. Note, Those who spread
loose principles, that have a direct tendency to pollute the church of
God, and render it unholy and unclean, are likely to bring destruction
on themselves. It may be understood also as an argument against their
discord and factious strifes, division being the way to destruction.
But what I have been mentioning seems to be the proper meaning of the
passage: Know you not that you are the temple of God, and that the
Spirit of God dwelleth in you? It may be understood of the church
of Corinth collectively, or of every single believer among them;
Christian churches are temples of God. He dwells among them by his Holy
Spirit. They are built together for a habitation of God through the
Spirit,
Eph. ii. 22.
Every Christian is a living temple of the living God. God dwelt in the
Jewish temple, took possession of it, and resided in it, by that
glorious cloud that was the token of his presence with that people. So
Christ by his Spirit dwells in all true believers. The temple was
devoted and consecrated to God, and set apart from every common to a
holy use, to the immediate service of God. So all Christians are
separated from common uses, and set apart for God and his service. They
are sacred to him–a very good argument this against all fleshly lusts,
and all doctrines that give countenance to them. If we are the temples
of God, we must do nothing that shall alienate ourselves from him, or
corrupt and pollute ourselves, and thereby unfit ourselves for his use;
and we must hearken to no doctrine nor doctor that would seduce us to
any such practices. Note, Christians are holy by profession, and should
be pure and clean both in heart and conversation. We should heartily
abhor, and carefully avoid, what will defile God’s temple, and
prostitute what ought to be sacred to him.
| Humility Prescribed. | A. D. 57. |
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18 Let no man deceive himself. If any man among you seemeth to
be wise in this world, let him become a fool, that he may be
wise.
19 For the wisdom of this world is foolishness with God. For it
is written, He taketh the wise in their own craftiness.
20 And again, The Lord knoweth the thoughts of the wise, that
they are vain.
Here he prescribes humility, and a modest opinion of themselves, for
the remedy of the irregularities in the church of Corinth, the
divisions and contests among them: “Let no man deceive himself,
v. 18.
Do not be led away from the truth and simplicity of the gospel by
pretenders to science and eloquence, by a show of deep learning, or a
flourish of words, by rabbis, orators, or philosophers.” Note, We are
in great danger of deceiving ourselves when we have too high an opinion
of human wisdom and arts; plain and pure Christianity will be likely to
be despised by those who can suit their doctrines to the corrupt taste
of their hearers, and set them off with fine language, or support them
with a show of deep and strong reasoning. But he who seems to be
wise must become a fool that he may be wise. He must be sensible of
his own ignorance, and lament it; he must distrust his own
understanding, and not lean on it. To have a high opinion of our wisdom
is but to flatter ourselves, and self-flattery is the very next step to
self-deceit. The way to true wisdom is to sink our opinion of our own
to a due level, and be willing to be taught of God. He must become a
fool who would be truly and thoroughly wise. The person who resigns his
own understanding, that he may follow the instruction of God, is in the
way to true and everlasting wisdom. The meek will he guide in
judgment, the meek will he teach his way,
Ps. xxv. 9.
He that has a low opinion of his own knowledge and powers will submit
to better information; such a person may be informed and improved by
revelation: but the proud man, conceited of his own wisdom and
understanding, will undertake to correct even divine wisdom itself, and
prefer his own shallow reasonings to the revelations of infallible
truth and wisdom. Note, We must abase ourselves before God if we would
be either truly wise or good: For the wisdom of this world is
foolishness with God,
v. 19.
The wisdom which worldly men esteem (policy, philosophy, oratory) is
foolishness with God. It is so in a way of comparison with his
wisdom. He chargeth his angels with folly
(Job iv. 18),
and much more the wisest among the children of men. His
understanding is infinite,
Ps. cxlvii. 5.
There can be no more comparison between his wisdom and ours than
between his power and being and ours. There is no common measure by
which to compare finite and infinite. And much more is the wisdom of
man foolishness with God when set in competition with his. How justly
does he despise, how easily can he baffle and confound it! He taketh
the wise in their own craftiness
(Job v. 13),
he catches them in their own nets, and entangles them in their own
snares: he turns their most studies, plausible, and promising schemes
against themselves, and ruins them by their own contrivance. Nay, He
knows the thoughts of the wise, that they are vain
(v. 20),
that they are vanity,
Note, God has a perfect knowledge of the thoughts of men, the deepest
thoughts of the wisest men, their most secret counsels and purposes:
nothing is hidden from him, but all things are naked and bare
before him,
And he knows them to be vanity. The thoughts of the wisest men in the
world have a great mixture of vanity, of weakness and folly, in them;
and before God their wisest and best thoughts are very vanity,
compared, I mean, with his thoughts of things. And should not all this
teach us modesty, diffidence in ourselves, and a deference to the
wisdom of God, make us thankful for his revelations, and willing to be
taught of God, and not be led away by specious pretences to human
wisdom and skill, from the simplicity of Christ, or a regard to his
heavenly doctrine? Note, He who would be wise indeed must learn of God,
and not set his own wisdom up in competition with God’s.
| Against Overvaluing Teachers. | A. D. 57. |
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21 Therefore let no man glory in men. For all things are yours;
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 are Christ’s; and Christ is God’s.
Here the apostle founds an exhortation against over-valuing their
teachers on what he had just said, and on the consideration that they
had an equal interest in all their ministers: Therefore let no man
glory in men
(v. 21)–
forget that their ministers are men, or pay that deference to them that
is due only to God, set them at the head of parties, have them in
immoderate esteem and admiration, and servilely and implicitly follow
their directions and submit to their dictates, and especially in
contradiction to God and the truths taught by his Holy Spirit. Mankind
are very apt to make the mercies of God cross their intentions. The
ministry is a very useful and very gracious institution, and faithful
ministers are a great blessing to any people; yet the folly and
weakness of people may do much mischief by what is in itself a
blessing. They may fall into factions, side with particular ministers,
and set them at their head, glory in their leaders, and be carried by
them they know not whither. The only way to avoid this mischief is to
have a modest opinion of ourselves, a due sense of the common weakness
of human understanding, and an entire deference to the wisdom of God
speaking in his word. Ministers are not to be set up in competition
with one another. All faithful ministers are serving one Lord and
pursuing one purpose. They were appointed of Christ, for the common
benefit of the church: “Paul, and Apollos, and Cephas, are all
yours. One is not to be set up against another, but all are to be
valued and used for your own spiritual benefit.” Upon this occasion
also he gives in an inventory of the church’s possessions, the
spiritual riches of a true believer: “All is yours–ministers of
all ranks, ordinary and extraordinary. Nay the world itself is yours.”
Not that saints are proprietors of the world, but it stands for their
sake, they have as much of it as Infinite Wisdom sees to be fit for
them, and they have all they have with the divine blessing. “Life is
yours, that you may have season and opportunity to prepare for the
life of heaven; and death is yours, that you may go to the
possession of it. It is the kind messenger that will fetch you to your
Father’s house. Things present are yours, for your support on
the road; things to come are yours, to enrich and regale you for
ever at your journey’s end.” Note, If we belong to Christ, and are true
to him, all good belongs to us, and is sure to us. All is ours, time
and eternity, earth and heaven, life and death. We shall want no
good thing,
Ps. lxxxiv. 11.
But it must be remembered, at the same time, that we are
Christ’s, the subjects of his kingdom, his property. He is Lord
over us, and we must own his dominion, and cheerfully submit to his
command and yield themselves to his pleasure, if we would have all
things minister to our advantage. All things are ours, upon no other
ground than our being Christ’s. Out of him we are without just title or
claim to any thing that is good. Note, Those that would be safe for
time, and happy to eternity, must be Christ’s. And Christ is
God’s. He is the Christ of God, anointed of God, and commissioned
by him, to bear the office of a Mediator, and to act therein for the
purposes of his glory. Note, All things are the believer’s, that Christ
might have honour in his great undertaking, and God in all might have
the glory. God in Christ reconciling a sinful world to himself, and
shedding abroad the riches of his grace on a reconciled world, is the
sum and substance of the gospel.
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