Metropolitan Tabernacle Pulpit · Sermon No. 2589
“Therefore let no maun glory in men. For all things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come— all are yours. And you are Christ’s, and Christ is God’s.” 1 Corinthians 3:21-23.
IT appears, from this Epistle, that the Christians at Corinth were very much divided on account of certain ministers who had, at different times, preached the Word of God among them. Some of them felt a deep attachment to Paul and they said, “We are of Paul.” Others preferred Cephas and they cried, “We are of Cephas,” while another portion followed after Apollos and declared, “We are of Apollos.” So that the Church, which ought to have been one body, was sadly torn and divided by several parties who followed different leaders. Paul wrote this first Epistle to the Corinthians in order to remove their strifes and, if possible, to bind them, again, in the bonds of love and unity—to make of them one Church, serving one Master, striving together for the faith once delivered to the saints.
Now, Beloved, the same thing that occurred in Corinth has happened in London and elsewhere many a time. It is but right that persons should feel an attachment to those who preach the Gospel to them. But when this grows to an overwhelming adoration—when it becomes almost a worship and persons are led to despise all other ministers and will hear none besides that one man whom they believe to be sent from God—then, indeed, they need a solemn reproof as did these Corinthians—and it is requisite to say to them, “Therefore, let no man glory in men. For all things are yours.” To love the man by whose means we are brought to know the Truth of God, to have respect to him who speaks wondrous words, as God makes utterance by him is, indeed, nothing but natural and just. But if we at any time exalt that man above the level he ought to stand, or put him above all others, so that we despise them and say, “I am of Paul and will not hear Apollos,” or, “I am of Apollos and, therefore, cannot hear Cephas”—then it becomes a sin and iniquity, a transgression against God, against His Church and against His ministers. And the Apostle’s solemn reproof comes home with an emphasis—“Therefore let no man glory in men. For all things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come.”
Paul was a wise reprover and he did not reprove too sharply. After he had said, “Let no man glory in men,” mark how he reproved them—“For all things are yours.” He used no hard words. We have heard of ministers who are perpetually whipping and scolding their hearers. It is an old saying of those who understood horses as well as men, “The best way is to put the whip in the manger.” Feed people well and they will work well. Give them plenty of sound Doctrine and it will make them practical It is not the way to make a practical people to be always talking about practice. Feed them with the manna that comes down from Heaven—and with some of the honey out of the rock—and they will always be willing to strive for their Master and to labor for His cause.
Now, Christian, rise and walk through the length and breadth of the land, this morning, and view your possessions! Nothing will tend so much to lessen your undue reverence for men, or to check your glorying in them, as a vision of what you are, yourselves, worth! If you see your own property, your own possessions, you will not, then, be so much inclined to place too high a value upon one certain thing, though it may be, in itself, exceedingly precious.
First of all, we have before us an inventory of the Christian’s possessions. “All things are yours.” Secondly, we have the title deed. “You are Christ’s and Christ is God’s.” And, thirdly, we have the conduct expected from a man who is so exceedingly rich. “Let no man glory in men.”
I. First, I said, we have AN INVENTORY OF THE CHRISTIAN’S POSSESSIONS. The Apostle sets down at the top the total of the whole, and then he proceeds to mention the possessions one by one. The sum total is “all things,” but as these two words are said very quickly and are very general in their meaning, he particularizes, and gives each of the things in its proper place. First he says, “all things,” and then he gives us a list which includes “all things.”
And, first, he says that all ministers are yours. As a Christian, all kinds of ministers are yours, “whether Paul, or Apollos, or Cephas.” All preachers are not Pauls. All are not like Apollos and all cannot speak like Cephas. But ministers of all kinds are yours—they are not their own, they belong to the Church at large. There is Paul. He has a clear, logical mind. He preaches good doctrine and proclaims it powerfully. He is yours, go and hear him! There is Apollos who preaches with eloquence. He is not so much a logician as an orator. He cannot reason, perhaps, but he puts his thoughts into beautiful shapes and delivers them well. Go and hear Apollos! There is rough Cephas, a plain, blunt, honest, outspoken man. He never minces matters. What he says, he says out of his heart, “con amore”—his whole soul goes with every word. Do not despise him. You may like Paul, better, and Apollos may be more to your taste, but Cephas has his work to do as well—and all are yours—their talents, their station, whatever they possess—all are yours!