That All Things are for the Spiritual Good and Advantage of the Godly Man
1 Corinthians 3:21-23
Therefore let no man glory in men. For all things are yours;…


I. IN HOW MANY RESPECTS ALL THINGS MAY BE SAID TO BE THE GODLY MAN'S, BOTH IN THE CHURCH AND THE WORLD. And first, thus, in that there is nothing which would be for their good that God denieth them. Whatsoever is in all the world, if it be good for the godly man, he shall have it (Psalm 84:11). There is no man that feareth God, though he may say, I want riches, I want health, I am without this or that, that can say he is without Christ, and justification, and the covenant of grace.

2. There is a limited good, that which in itself is good, but doth not make good those that have it, yea, it may be turned to evil. As wine is good, but give it to the feverish man you hurt him. And thus it is with all the temporal good things of the world; they do not make the possessors good, yea, they may be turned to sin, and increase thy corruption. And then it is no wonder if God, out of His love to thee, withhold these things from thee. If they were as necessary and as good as Christ is, and heaven is, thou wert sure to have them (Romans 8:32). Now this very particular should rebuke all the winds and waves of fears and discontent within thee. Art thou repining thou hast not this, thou hast not that ? Oh, look! Hast thou godliness? Hast thou the fear of God in thy heart, then thou hast all things, because there is nothing that is good for thee that God keeps from thee? Secondly, a godly man may be said to have all things, because he hath a right and a claim to the covenant of grace, wherein is a deed of gift of all things both spiritual and temporal. Therefore godliness is said to have the promise of this life and the life to come (1 Timothy 4:8). All heavenly and earthly things are by promise made to the godly, only heavenly things absolutely, earthly things conditionally and with subordination. So, then, it is with thee, as some man, who hath all his estate lying in bonds and covenants, though for the present he cannot command such a sum of money, yet he is rich in bonds. Thirdly, all things are the godly man's because he hath God for his God, who hath all things. He that hath the sun hath the light of all the stars; he that hath the ocean hath all the streams. Hence our happiness is said to be in this if we have the Lord for our God. David, in all his exigencies, supported himself with this, that God was his portion and his inheritance. Though a child hath not money and raiment at his command, yet because he hath a rich father, who can procure all these things, therefore he may be well said to have them all. Fourthly, a godly man may be said to have all things because godliness worketh such an holy contentation and satisfaction of spirit, that in what estate he is, he is as well pleased as if he had all things, as if he had the whole world (1 Timothy 6:6). Thus all things are theirs, because through contentation they have all things. Fifthly, all things are the godly man's because they were made finaliter for him. They are all for his spiritual use. Every gift is given to profit withal (1 Corinthians 12:7).

II. Let us now consider WHY GOD SHOULD MAKE ALL HEAVENLY AND EARTHLY THINGS FOR THE GODLY. First, we need not wonder at it, if we consider that Christ Himself took our nature upon Him, and did undergo that shameful death, and those terrible conflicts with God's wrath for His Church, He gave Himself for His Church. So that Christ being theirs, no wonder if all things else be theirs. If ever God would have denied anything, would have withheld anything, it would have been His only Son, in whom He was so well pleased. Secondly, because all things in the world are ordered by His providence only; but the whole work of God about His children is the effect of His predestination.

III. Having asserted a comfortable doctrine out of these words for the godly, we proceed to make SOME OBJECTIONS OR DOUBTS ABOUT IT. First, the doubt may be, How are all things the godly man's for his use and spiritual edification, when many times we see the godly man gets no good by these? To answer this, first, we must distinguish between God's intention in giving these, and the godly man's actual improvement of them to that end. When the apostle saith, "All things are yours," his meaning is, on God's part. His love is so great that for the godly only all things in heaven and earth were created. If so be, therefore, at any time these things turn to thy hurt, blame thyself. The physician will tell the patient sometimes, all these potions and all these cordials, they are yours; you are to take them; you may expect much good and ease by them. But if the patient be wilful, and disorder himself, it is his fault, not the physician's, that they do hurt. Therefore, secondly, the godly man, through his weakness and sinfulness, not walking up to God's order, may make that a hindrance which God intended a furtherance. Thirdly, though the godly may for a while make these things against their end, and not for it, yet this will not be always. Fourthly, when we say all things are the godly man's, you must take them in their collective cooperation, as Romans 8., "All things work together." The next doubt is, If all things be the godly's, why, then, are they so uncomfortable, so dejected, complaining of wants, as if nothing were theirs? Answer: It is true it should be so, but we are weak in faith, we do not live upon Scripture principles and privileges. It is by faith only. A quiet resting and reposing of the soul upon God's promise puts us into the possession of all these things. Secondly, as they want faith, so a heavenly prudence and skill how to improve them spiritually. Though all things be for their good, yet they must have wisdom to know how to use all things. What is a fountain sealed up, or a book that cannot be read, though it hath never such admirable matter? Thus are all things, though never so useful, if thou hast not Christian wisdom. There is no condition, affliction, or event, but thou mayest say, if I had heavenly wisdom I might make excellent use of it. The last doubt is, How are all things the godly man's, seeing for the most part they are most wanting, they are in the greatest necessities? Answer —

1. This place doth not so much speak of the possession of all things as the spiritual serviceableness of them. Those things which they have no possession of may yet serve for their soul's good.

2. If the godly have not all things they would, that want is good for them. The want of any outward mercies may sometimes be better than the having of them.

3. Thou hast what is best for thee, and that according to the wise God's ordering. Let this silence thee always.

(A. Burgess.)



Parallel Verses
KJV: Therefore let no man glory in men. For all things are yours;

WEB: Therefore let no one boast in men. For all things are yours,




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