'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.'--1 COR. iii. 21-23.
The Corinthian Christians seem to have carried into the Church some
of the worst vices of Greek--and English--political life. They were
split up into wrangling factions, each swearing by the name of some
person. Paul was the battle-cry of one set; Apollos of another. Paul
and Apollos were very good friends, their admirers bitter
foes--according to a very common experience. The springs lie close
together up in the hills, the rivers may be parted by half a
continent.
These feuds were all the more detestable to the Apostle because his
name was dragged into them; and so he sets himself, in the first part
of this letter, with all his might, to shame and to argue the
Corinthian Christians out of their wrangling. This great text is one
of the considerations which he adduces with that purpose. In effect
he says, 'To pin your faith to any one teacher is a wilful narrowing
of the sources of your blessing and your wisdom. You say you are
Paul's men. Has Apollos got nothing that he could teach you? and may
you not get any good out of brave brother Cephas? Take them all; they
were all meant for your good. Let no man glory in individuals.'
That is all that his argument required him to say. But in his
impetuous way he goes on into regions far beyond. His thought, like
some swiftly revolving wheel, catches fire of its own rapid motion;
and he blazes up into this triumphant enumeration of all the things
that serve the soul which serves Jesus Christ. 'You are lords of men,
of the world of time, of death, of eternity; but you are not lords of
yourselves. You belong to Jesus, and in the measure in which you
belong to Him do all things belong to you.'
I. I think, then, that I shall best bring out the fulness of these
words by simply following them as they lie before us, and asking
you to consider, first, how Christ's servants are men's lords.
'All things are yours, Paul, Apollos, Cephas.' These three teachers
were all lights kindled at the central Light, and therefore shining.
They were fragments of His wisdom, of Him that spoke; varying, but
yet harmonious, and mutually complementary aspects of the one
infinite Truth had been committed to them. Each was but a part of the
mighty whole, a little segment of the circle
'They are but broken lights of Thee,
And Thou, O Lord! art more than they.'
And in the measure, therefore, in which men adhere to Christ, and
have taken Him for theirs; in that measure are they delivered from
all undue dependence on, still more from all slavish submission to,
any single individual teacher or aspect of truth. To have Christ for
ours, and to be His, which are only the opposite sides of the same
thing, mean, in brief, to take Jesus Christ for the source of all
knowledge of moral and religious truth. His Word is the Christian's
creed, His Person and the truths that lie in Him, are the fountains
of all our knowledge of God and man. To be Christ's is to take Him as
the master who has absolute authority over conduct and practice. His
commandment is the Christian's duty; His pattern the Christian's
all-sufficient example; His smile the Christian's reward. To be
Christ's is to take Him for the home of our hearts, in whose gracious
and sweet love we find all sufficiency and a rest for our seeking
affections. And so, if ye are His, Paul, Apollos, Cephas, all men are
yours; in the sense that you are delivered from all undue dependence
upon them; and in the sense that they subserve your highest good.
So the true democracy of Christianity, which abjures swearing by the
words of any teacher, is simply the result of loyal adherence to the
teaching of Jesus Christ. And that proud independence which some of
you seek to cultivate, and on the strength of which you declare that
no man is your master upon earth, is an unwholesome and dangerous
independence, unless it be conjoined with the bowing down of the
whole nature, in loyal submission, to the absolute authority of the
only lips that ever spoke truth, truth only, and truth always. If
Christ be our Master, if we take our creed from Him, if we accept His
words and His revelation of the Father as our faith and our objective
religion, then all the slavery to favourite names, all the taking of
truth second-hand from the lips that we honour, all the partisanship
for one against another which has been the shame and the ruin of the
Christian Church, and is working untold mischiefs in it to-day, are
ended at once. 'One is your Master, even Christ.' 'Call no man Rabbi!
upon earth; but bow before Him, the Incarnate and the Personal
Truth.'
And in like manner they who are Christ's are delivered from all
temptations to make men's maxims and practices and approbation the
law of their conduct. Society presses upon each of us; what we call
public opinion, which is generally the clatter of the half-dozen
people that happen to stand nearest us, rules us; and it needs to be
said very emphatically to all Christian men and women--Take your law
of conduct from His lips, and from nobody else's.
'They say. What say they? Let them say.' If we take Christ's
commandment for our absolute law, and Christ's approbation for our
highest aim and all-sufficient reward, we shall then be able to brush
aside other maxims and other people's opinions of us, safely and
humbly, and to say, 'With me it is a very small matter to be judged
of you, or of man's judgment. He that judgeth me is the Lord.'
The envoy of some foreign power cares very little what the
inhabitants of the land to which he is ambassador may think of him
and his doings; it is his sovereign's good opinion that he seeks to
secure. The soldier's reward is his commander's praise, the slave's
joy is the master's smile, and for us it ought to be the law of our
lives, and in the measure in which we really belong to Christ it will
be the law of our lives, that 'we labour that, whether present or
absent, we may be pleasing to Him.'
So, brethren, as teachers, as patterns, as objects of love which is
only too apt to be exclusive and to master us, we can only take one
another in subordination to our supreme submission to Christ, and if
we are His, our duty, as our joy, is to count no man necessary to our
wellbeing, but to hang only on the one Man, whom it is safe and
blessed to believe utterly, to obey abjectly, and to love with all
our strength, because He is more than man, even God manifest in the
flesh.
II. And now let us pass to the next idea here, secondly, Christ's
servants are the lords of 'the world.'
That phrase is used here, no doubt, as meaning the external material
universe. These creatures around us, they belong to us, if we belong
to Jesus Christ. That man owns the world who despises it. There are
plenty of rich men in Manchester who say they possess so many
thousand pounds. Turn the sentence about and it would be a great deal
truer--the thousands of pounds possess them. They are the slaves of
their own possessions, and every man who counts any material thing as
indispensable to his wellbeing, and regards it as the chiefest good,
is the slave-servant of that thing. He owns the world who turns it to
the highest use of growing his soul by it. All material things are
given, and, I was going to say, were created, for the growth of men,
or at all events their highest purpose is that men should, by them,
grow. And therefore, as the scaffolding is swept away when the
building is finished, so God will sweep away this material universe
with all its wonders of beauty and of contrivance, when men have been
grown by means of it. The material is less than the soul, and he is
master of the world, and owns it, who has got thoughts out of it,
truth out of it, impulses out of it, visions of God out of it, who
has by it been led nearer to his divine Master. If I look out upon a
fair landscape, and the man who draws the rents of it is standing by
my side, and I suck more sweetness, and deeper impulses, and larger
and loftier thoughts out of it than he does, it belongs to me far
more than it does to him. The world is his who from it has learned to
despise it, to know himself and to know God. He owns the world who
uses it as the arena, or wrestling ground, on which, by labour, he
may gain strength, and in which he may do service. Antagonism helps
to develop muscle, and the best use of the outward frame of things is
that we shall take it as the field upon which we can serve God.
And now all these three things--the contempt of earth, the use of
earth for growing souls, and the use of earth as the field of
service--all these things belong most truly to the man who belongs to
Christ. The world is His, and if we live near Him and cultivate
fellowship with Him, and see His face gleaming through all the
Material, and are led up nearer to Him by everything around us, then
we own the world and wring the sweetness to the last drop out of it,
though we may have but little of that outward relation to its goods
which short-sighted men call possessing them. We may solve the
paradox of those who, 'having nothing, yet have all,' if we belong to
Christ the Lord of all things, and so have co-possession with Him of
all His riches.
III. Further, my text tells us, in the third place, that Christian
men, who belong to Jesus Christ, are the lords and masters of 'life
and death.'
Both of these words are here used, as it seems to me, in their
simple, physical sense, natural life and natural death. You may say,
'Well, everybody is lord of life in that sense.' Yes, of course, in a
fashion we all possess it, seeing that we are all alive. But that
mysterious gift of personality, that awful gift of conscious
existence, only belongs, in the deepest sense, to the men who belong
to Jesus Christ. I do not call that man the owner of his own life who
is not the lord of his own spirit. I do not see in what, except in
the mere animal sense in which a fly, or a spider, or a toad may be
called the master of its life, that man owns himself who has not
given up himself to Jesus Christ. The only way to get a real hold of
yourselves is to yield yourselves to Him who gives you back Himself,
and yourself along with Him. The true ownership of life depends upon
self-control, and self-control depends upon letting Jesus Christ
govern us wholly. So the measure in which it is true of me that 'I
live; yet not I, but Christ liveth in me,' is the measure in which
the lower life of sense really belongs to us, and ministers to our
highest good.
And then turn to the other member of this wonderful antithesis,
'whether life or _death_.' Surely if there is anything over which no
man can become lord, except by sinfully taking his fate into his own
hands, it is death. And yet even death, in which we seem to be
abjectly passive, and by which so many of us are dragged away
reluctantly from everything that we care to possess, may become a
matter of consent and therefore a moral act. Animals expire; a
Christian man may yield his soul to his Saviour, who is the Lord both
of the dead and of the living. If thus we feel our dependence upon
Him, and yield up our lives to Him, and can say, 'Living or dying we
are the Lord's,' then we may be quite sure that death, too, will be
our servant, and that our wills will be concerned even in passing out
of life.
Still more, if you and I, dear brethren, belong to Jesus Christ, then
death is our fellow-servant who comes to call us out of this
ill-lighted workshop into the presence of the King. And at His magic
cold touch, cares and toils and sorrows are stiffened into silence,
like noisy streams bound in white frost; and we are lifted clean up
out of all the hubbub and the toil into eternal calm. Death is ours
because it fulfils our deepest desires, and comes as a messenger to
paupers to tell them they have a great estate. Death is ours if we be
Christ's.
IV. And lastly, Christ's servants are the lords of time and eternity,
'things present or things to come.'
Our Apostle's division, in this catalogue of his, is rhetorical
rather than logical; and we need not seek to separate the first of
this final pair from others which we have already encountered in our
study of the words, but still we may draw a distinction. The whole
mass of 'things present,' including not only that material universe
which we call the world, but all the events and circumstances of our
lives, over these we may exercise supreme control. If we are bowing
in humble submission to Jesus Christ, they will all subserve our
highest good. Every weather will be right; night and day equally
desirable; the darkness will be good for eyes that have been tired of
brightness and that need repose, the light will be good. The howling
tempests of winter and its white snows, the sharp winds of spring and
its bursting sunshine; the calm steady heat of June and the mellowing
days of August, all serve to ripen the grain. And so all 'things
present,' the light and the dark, the hopes fulfilled and the hopes
disappointed, the gains and the losses, the prayers answered and the
prayers unanswered, they will all be recognised, if we have the
wisdom that comes from submission to Jesus Christ's will, as being
ours and ministering to our highest blessing.
We shall be their lords too inasmuch as we shall be able to control
them. We need not be 'anvils but hammers.' We need not let outward
circumstances dominate and tyrannise over us. We need not be like the
mosses in the stream, that lie whichever way the current sets, nor
like some poor little sailing boat that is at the mercy of the winds
and the waves, but may carry an inward impulse like some great
ocean-going steamer, the throb of whose power shall drive us straight
forward on our course, whatever beats against us. That we may have
this inward power and mastery over things present, and not be shaped
and moulded and made by them, let us yield ourselves to Christ, and
He will help us to rule them.
And then, all 'things to come,' the dim, vague future, shall be for
each of us like some sunlit ocean stretching shoreless to the
horizon; every little ripple flashing with its own bright sunshine,
and all bearing us onwards to the great Throne that stands on the sea
of glass mingled with fire.
Then, my brother, ask yourselves what your future is if you have not
Christ for your Friend.
'I backward cast mine eye
On prospects drear;
And forward though I cannot see,
I guess and fear.'
So I beseech you, yield yourselves to Jesus Christ, He died to win
us. He bears our sins that they may be all forgiven. If we give
ourselves to Him who has given Himself to us, then we shall be lords
of men, of the world, of life and death, of time and eternity.
In the old days conquerors used to bestow upon their followers lands
and broad dominions on condition of their doing suit and service, and
bringing homage to them. Christ, the King of the universe, makes His
subjects kings, and will give us to share in His dominion, so that to
each of us may be fulfilled that boundless and almost unbelievable
promise: 'He that overcometh shall inherit all things.' 'All are
yours if ye are Christ's.'