1 Corinthians 4:7
Verse
Context
Servants of Christ
6Brothers, I have applied these things to myself and Apollos for your benefit, so that you may learn from us not to go beyond what is written. Then you will not take pride in one man over another.7For who makes you so superior? What do you have that you did not receive? And if you did receive it, why do you boast as though you did not?
Sermons
Paul Washer
C.H. Spurgeon
Zac Poonen
Alan Martin
Stephen Kaung
Charles LeiterSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
For who maketh thee to differ - It is likely that the apostle is here addressing himself to some one of those puffed up teachers, who was glorying in his gifts, and in the knowledge he had of the Gospel, etc. As if he had said: If thou hast all that knowledge which thou professest to have, didst thou not receive it from myself or some other of my fellow helpers who first preached the Gospel at Corinth? God never spoke to thee to make thee an apostle. Hast thou a particle of light that thou hast not received from our preaching? Why then dost thou glory, boast, and exult, as if God had first spoken by thee, and not by us? This is the most likely meaning of this verse; and a meaning that is suitable to the whole of the context. It has been applied in a more general sense by religious people, and the doctrine they build on it is true in itself, though it does not appear to me to be any part of the apostle's meaning in this place. The doctrine I refer to is this: God is the foundation of all good; no man possesses any good but what he has derived from God. If any man possess that grace which saves him from scandalous enormities, let him consider that he has received it as a mere free gift from God's mercy. Let him not despise his neighbor who has it not; there was a time when he himself did not possess it; and a time may come when the man whom he now affects to despise, and on whose conduct he is unmerciful and severe, may receive it, and probably may make a more evangelical use of it than he is now doing. This caution is necessary to many religious people, who imagine that they have been eternal objects of God's favor, and that others have been eternal objects of his hate, for no reason that they can show for either the one, or the other. He can have little acquaintance with his own heart, who is not aware of the possibility of pride lurking under the exclamation, Why me! when comparing his own gracious state with the unregenerate state of another.
Jamieson-Fausset-Brown Bible Commentary
Translate, "Who distinguisheth thee (above another)?" Not thyself, but God. glory, as if thou hadst not received it--as if it was to thyself, not to God, thou owest the receiving of it.
John Gill Bible Commentary
For who maketh thee to differ from another,.... This question, and the following, are put to the members of this church, who were glorying in, and boasting of the ministers under whom they were converted, and by whom they were baptized, to the neglect and contempt of others; when the apostle would have them consider, and whatever difference was made between them and others, was made, not by man, but God; that whatever good and benefit they had enjoyed under their respective ministers, were in a way of receiving, and from God; and therefore they ought not to glory in themselves, nor in their ministers, but in God, who had distinguished them by his favours: whatever difference is made among men, is of God; it is he that makes them to differ from the rest of the creation; from angels, to whom they are inferior; and from beasts, to whom they are superior; and from one another in their person, size, shape, and countenance, which is a physical, or natural difference. It is God that makes them to differ from one another in things of a civil nature; as kings and subjects, masters and servants, high and low, rich and poor, bond and free, which may be called a political, or civil difference; and there is an ecclesiastical difference which God makes in his own people, who have gifts differing one from another; there are diversities of gifts, administrations, and operations among them, and all from the same spirit: but the grand distinction God has made among men, lies in his special, distinguishing, and everlasting love to some, and not others; in his choice of them in Christ unto everlasting salvation; in the gift of them to Christ in the eternal covenant; in the redemption of them by his blood; in his powerful and prevalent intercession for them; in God's effectual calling of them by his grace; in his resurrection of them from the dead to everlasting life, placing them at Christ's right hand, and their entrance into everlasting glory; when the distinction will be kept up, as in the above instances, throughout the endless ages of eternity; all which is owing, not to anything of man's, but to the free grace, sovereign will, and good pleasure of God. And what hast thou that thou didst not receive? whatever mercies and blessings men enjoy, they have in a way of receiving, and from God the Father of all mercies: all natural and temporal mercies are received from him; even such as respect the body, the make, form, and shape of it, perfection of limbs, health, strength, food, raiment, preservation of life, continuance in being, with all the comforts of it: and such as relate to the soul, its formation, which is by the father of spirits, its powers and faculties, natural light, reason, and understanding, all its endowments, abilities, all natural parts, and sharpness of wit; so that no man ought to glory in his wisdom, as if it was owing to himself, when it is all of God. All supernatural and spiritual blessings are received from God; such as a justifying righteousness, sanctifying grace, remission of sin, the new name of adoption, strength to perform good works, to bear and suffer reproach and persecution for Christ, and to persevere to the end, with a right and title to eternal glory. Now if thou didst receive it, why dost thou glory as if thou hadst not received it? To glory in any mercy, favour, or blessing received from God, as if it was not received from him, but as owing to human power, care, and industry, betrays wretched vanity, stupid and more than brutish ignorance, horrid ingratitude, abominable pride and wickedness; and is contrary to the grace of God, which teaches men humility and thankfulness. To God alone should all the blessings of nature, providence, and grace be ascribed; he ought to have all the glory of them; and to him, and him only, praise is due for them. That proud Arminian, Grevinchovius (t), in answer to this text, said, "I make myself to differ; since I could resist God, and divine predetermination, but have not resisted, why may not I glory in it as of my own?'' (t) Contr. Ames. p. 253.
Matthew Henry Bible Commentary
Here the apostle improves the foregoing hint to a caution against pride and self-conceit, and sets forth the temptations the Corinthians had to despise him, from the difference of their circumstances. I. He cautions them against pride and self-conceit by this consideration, that all the distinction made among them was owing to God: Who maketh thee to differ? And what hast thou that thou didst not receive? Co1 4:7. Here the apostle turns his discourse to the ministers who set themselves at the head of these factions, and did but too much encourage and abet the people in those feuds. What had they to glory in, when all their peculiar gifts were from God? They had received them, and could not glory in them as their own, without wronging God. At the time when they reflected on them to feed their vanity, they should have considered them as so many debts and obligations to divine bounty and grace. But it may be taken as a general maxim: We have no reason to be proud of our attainments, enjoyments, or performances; all that we have, or are, or do, that is good, is owing to the free and rich grace of God. Boasting is for ever excluded. There is nothing we have that we can properly call our own: all is received from God. It is foolish in us therefore, and injurious to him, to boast of it; those who receive all should be proud of nothing, Psa 115:1. Beggars and dependents may glory in their supports; but to glory in themselves is to be proud at once of meanness, impotence, and want. Note, Due attention to our obligations to divine grace would cure us of arrogance and self-conceit. II. He presses the duty of humility upon them by a very smart irony, or at least reproves them for their pride and self-conceit: "You are full, you are rich, you have reigned as kings without us. You have not only a sufficiency, but an affluence, of spiritual gifts; nay, you can make them the matter of your glory without us, that is, in my absence, and without having any need of me." There is a very elegant gradation from sufficiency to wealth, and thence to royalty, to intimate how much the Corinthians were elated by the abundance of their wisdom and spiritual gifts, which was a humour that prevailed among them while the apostle was away from them, and made them forget what an interest he had in all. See how apt pride is to overrate benefits and overlook the benefactor, to swell upon its possessions and forget from whom they come; nay, it is apt to behold them in a magnifying-glass: "You have reigned as kings," says the apostle, "that is, in your own conceit; and I would to God you did reign, that we also might reign with you. I wish you had as much of the true glory of a Christian church upon you as you arrogate to yourselves. I should come in then for a share of the honour: I should reign with you: I should not be overlooked by you as now I am, but valued and regarded as a minister of Christ, and a very useful instrument among you." Note, Those do not commonly know themselves best who think best of themselves, who have the highest opinion of themselves. The Corinthians might have reigned, and the apostle with them, if they had not been blown up with an imaginary royalty. Note, Pride is a great prejudice to our improvement. He is stopped from growing wiser or better who thinks himself at the height; not only full, but rich, nay, a king. III. He comes to set forth his own circumstances and those of the other apostles, and compares them with theirs. 1. To set forth the case of the apostles: For I think it hath pleased God to set forth us the apostles last, as it were appointed to death. For we are made a spectacle to the world, and to angels, and to men. Paul and his fellow-apostles were exposed to great hardships. Never were any men in this world so hunted and worried. They carried their lives in their hands: God hath set forth us the apostles last, as it were appointed to death, Co1 4:9. An allusion is made to some of the bloody spectacles in the Roman amphitheatres, where men were exposed to fight with wild beasts, or to cut one another to pieces, to make diversion for the populace, where the victor did not escape with his life, though he should destroy his adversary, but was only reserved for another combat, and must be devoured or cut in pieces at last; so that such wretched criminals (for they were ordinarily condemned persons that were thus exposed) might very properly be called epithanatioi - persons devoted or appointed to death. They are said to be set forth last, because the meridian gladiators, those who combated one another in the after-part of the day, were most exposed, being obliged to fight naked; so that (as Seneca says, epist. 7) this was perfect butchery, and those exposed to beasts in the morning were treated mercifully in comparison with these. The general meaning is that the apostles were exposed to continual danger of death, and that of the worst kinds, in the faithful discharge of their office. God had set them forth, brought them into view, as the Roman emperors brought their combatants into the arena, the place of show, though not for the same purposes. They did it to please the populace, and humour their own vanity, and sometimes a much worse principle. The apostles were shown to manifest the power of divine grace, to confirm the truth of their mission and doctrine, and to propagate religion in the world. These were ends worthy of God-noble views, fit to animate them to the combat. But they had like difficulties to encounter, and were in a manner as much exposed as these miserable Roman criminals. Note, The office of an apostle was, as an honourable, so a hard and hazardous one: "For we are made a spectacle to the world, and to angels, and to men, Co1 4:9. A show. We are brought into the theatre, brought out to the public view of the world. Angels and men are witnesses to our persecutions, sufferings, patience, and magnanimity. They all see that we suffer for our fidelity to Christ, and how we suffer; how great and imminent are our dangers, and how bravely we encounter them; how sharp our sufferings, and how patiently we endure them, by the power of divine grace and our Christian principles. Ours is hard work, but honourable; it is hazardous, but glorious. God will have honour from us, religion will be credited by us. The world cannot but see and wonder at our undaunted resolution, our invincible patience and constancy." And how contentedly could they be exposed, both to sufferings and scorn, for the honour of their Master! Note, The faithful ministers and disciples of Christ should contentedly undergo any thing for his sake and honour. 2. He compares his own case with that of the Corinthians: "We are fools for Christ's sake, but you are wise in Christ; we are weak, but you are strong; you are honourable, but we are despised, Co1 4:10. We are fools for Christ's sake; such in common account, and we are well content to be so accounted. We can pass for fools in the world, and be despised as such, so that the wisdom of God and the honour of the gospel may by this means be secured and displayed." Note, Faithful ministers can bear being despised, so that the wisdom of God and the power of his grace be thereby displayed. "But you are wise in Christ. You have the fame of being wise and learned Christians, and you do not a little value yourselves upon it. We are under disgrace for delivering the plain truths of the gospel, and in as plain a manner: you are in reputation for your eloquence and human wisdom, which among many make you pass for wise men in Christ. We are weak, but you are strong. We are suffering for Christ's sake" (so being weak plainly signifies, Co2 12:10), "when you are in easy and flourishing circumstances." Note, All Christians are not alike exposed. Some suffer greater hardships than others who are yet engaged in the same warfare. The standard-bearers in an army are most struck at. So ministers in a time of persecution are commonly the first and greatest sufferers. Or else, "We pass upon the world for persons of but mean endowments, mere striplings in Christianity; but you look upon yourselves, and are looked upon by others, as men, as those of a much more advanced growth and confirmed strength." Note, Those are not always the greatest proficients in Christianity who think thus of themselves, or pass for such upon others. It is but too easy and common for self-love to commit such a mistake. The Corinthians may think themselves, and be esteemed by others, as wiser and stronger men in Christ than the apostles themselves. But O! how gross is the mistake! IV. He enters into some particularities of their sufferings: Even to this present hour; that is, after all the service we have been doing among you and other churches, we hunger and thirst, and are naked, and are buffeted, and have no certain dwelling-place, and labour, working with our own hands, Co1 4:11, Co1 4:12. Nay, they were made as the filth of the world, and the off-scouring of all things, Co1 4:13. They were forced to labour with their own hands to get subsistence, and had so much, and so much greater, business to mind, that they could not attend enough to this, to get a comfortable livelihood, but were exposed to hunger, thirst, and nakedness - many times wanted meat, and drink, and clothes. They were driven about the world, without having any fixed abode, any stated habitation. Poor circumstances indeed, for the prime ministers of our Saviour's kingdom to have no house nor home, and to be destitute of food and raiment! But yet no poorer than his who had not where to lay his head, Luk 9:58. But O glorious charity and devotion, that would carry them through all these hardships! How ardently did they love God, how vehemently did they thirst for the salvation of souls! Theirs was voluntary, it was pleasing poverty. They thought they had a rich amends for all the outward good things they wanted, if they might but serve Christ and save souls. Nay, though they were made the filth of the world, and the off-scouring of all things. They were treated as men not fit to live, perikatharmata. It is reasonably thought by the critics that an allusion is here made to a common custom of many heathen nations, to offer men in sacrifice in a time of pestilence, or other like grievous calamity. These were ordinarily the vilest of men, persons of the lowest rank and worst character. Thus, in the first ages, Christians were counted the source of all public calamities, and were sacrificed to the people's rage, if not to appease their angry deities. And apostles could not meet with better usage. They suffered in their persons and characters as the very worst and vilest men, as the most proper to make such a sacrifice: or else as the very dirt of the world, that was to be swept away: nay, as the off-scouring of all things, the dross, the filings of all things. They were the common-sewer into which all the reproaches of the world were to be poured. To be the off-scouring of any thing is bad, but what is it to be the off-scouring of all things! How much did the apostles resemble their Master, and fill up that which was behind of his afflictions, for his body's sake, which is the church! Col 1:24. They suffered for him, and they suffered after his example. Thus poor and despised was he in his life and ministry. And every one who would be faithful in Christ Jesus must prepare for the same poverty and contempt. Note, Those may be very dear to God, and honourable in his esteem, whom men may think unworthy to live, and use and scorn as the very dirt and refuse of the world. God seeth not as man seeth, Sa1 16:7. V. We have here the apostles' behaviour under all; and the return they made for this mal-treatment: Being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat, Co1 4:12, Co1 4:13. They returned blessings for reproaches, and entreaties and kind exhortations for the rudest slanders and defamation, and were patient under the sharpest persecutions. Note, The disciples of Christ, and especially his ministers, should hold fast their integrity, and keep a good conscience, whatever opposition of hardships they meet with from the world. Whatever they suffer from men, they must follow the example, and fulfil the will and precepts, of their Lord. They must be content, with him and for him, to be despised and abused.
Tyndale Open Study Notes
4:7 Pride in a particular leader results from failure to realize that everything is a gift from God. There is no room for pride; humble gratitude is the only appropriate attitude.
1 Corinthians 4:7
Servants of Christ
6Brothers, I have applied these things to myself and Apollos for your benefit, so that you may learn from us not to go beyond what is written. Then you will not take pride in one man over another.7For who makes you so superior? What do you have that you did not receive? And if you did receive it, why do you boast as though you did not?
- Scripture
- Sermons
- Commentary
Ten Indictments Against the Modern Church
By Paul Washer68K1:56:35EXO 25:9MAT 6:33ROM 12:21CO 4:71TI 4:162TI 4:2In this sermon, the speaker emphasizes the need for revival and awakening in the church. He cautions against expecting the Holy Spirit to clean up the mess without taking responsibility for our actions. The speaker urges believers to align their lives and the church with the clear direction given in the Word of God. He encourages humility and a willingness to change, even in the later stages of life. The sermon also addresses the younger ministers, urging them to approach these truths with love and humility when implementing them in their churches.
Humility
By C.H. Spurgeon2.6K48:56PSA 115:1LUK 17:101CO 4:72CO 12:7PHP 2:3In this sermon, the speaker emphasizes the importance of humility in our daily lives. He uses a picture as an analogy to illustrate how our perception of ourselves can change when viewed from a different perspective. The speaker urges listeners not to be proud, as our lives are uncertain and we are ultimately nothing but mortal beings. He also warns against the temptation to take credit for God's work and encourages humility in all circumstances. The sermon concludes with the reminder that only through God's extraordinary grace can we maintain humility while serving Him.
(The Foundation and the Building) Five Danger a Christian Worker Faces
By Zac Poonen2.1K59:24ACT 1:41CO 4:7REV 2:4REV 2:14In this video, Zach Poonen shares his concern about the inaccurate portrayal of Jesus Christ by many Christian workers, pastors, and churches. He emphasizes the importance of accurately representing Jesus to the world. Poonen encourages believers to show the love, compassion, purity, humility, and service that Jesus exemplified during his time on earth. He urges Christians to correct this wrong and present Jesus Christ accurately to the corners of the land.
God Chooses and Uses Nobodies
By Zac Poonen1.5K1:04:13JOB 42:10PRO 3:5ISA 40:31MAT 5:3JHN 1:12ROM 9:161CO 4:7GAL 6:3JAS 2:19This sermon emphasizes the importance of being poor in spirit, recognizing that all blessings and abilities come from God. It warns against the dangers of spiritual pride and the need to constantly humble oneself before God, acknowledging that everything received is a gift from Him. The speaker uses the example of Job to illustrate the transformation that occurs when one moves from pride to humility, leading to a double portion of blessings from God.
Unity of the Spirit - by the Bond of Peace
By Alan Martin1.2K00:00UnityJHN 16:13ROM 12:31CO 4:7GAL 5:26PHP 3:102TI 2:231JN 2:24In this sermon, the speaker emphasizes the importance of unity among Christians. He warns against engaging in arguments and disputes over words, as it only leads to division and harm to the hearers. The speaker encourages believers to walk worthy of their calling, with humility, patience, and love for one another. He urges them to strive diligently to preserve the unity of the Spirit in the bond of peace. The sermon emphasizes the need for Christians to focus on Jesus and His teachings, rather than getting caught up in theological debates or personal opinions.
Servant #2 - Confirmation
By Stephen Kaung9241:19:391CO 2:11CO 4:71CO 4:15PHP 3:122TI 2:211PE 2:5In this sermon, the speaker emphasizes the importance of learning to serve in the body of Christ. He highlights the need for believers to be connected to one another and to be trained together. The speaker also discusses the disciples' lack of understanding and obedience to the Lord's commands, using Peter as an example. He emphasizes that in order to serve effectively, believers must first know and understand the Master. The sermon concludes by emphasizing the continuous need for training and observation of the Lord's work in order to serve Him properly.
(Clip) Are You Proud God Moment by Moment Upholds You
By Charles Leiter61603:37PSA 139:16PRO 16:9PRO 27:11CO 4:7JAS 4:6
This sermon emphasizes the profound impact of God's providence on our lives, highlighting the fragility of our existence and the need for humility in recognizing that everything we have and are is sustained by God's merciful providence. Various examples are given to illustrate how quickly circumstances can change and how easily we can lose what we take for granted. The message urges listeners to acknowledge the grace that has brought them to where they are and to guard against pride, as every aspect of our lives is upheld by God's providence.
Shame on You—o Silly Heart!
By C.H. Spurgeon1GraceHumilityPSA 100:3ISA 64:6ROM 12:31CO 4:72CO 12:9GAL 6:3EPH 2:1PHP 2:3JAS 4:61PE 5:5C.H. Spurgeon emphasizes the futility of pride in the Christian life, reminding believers that all they have is a gift from God and that they are no better than anyone else by nature. He urges Christians to reflect on their past state of sin and the grace that has transformed them, highlighting that their accomplishments are not their own but rather a result of divine influence. Spurgeon calls out the absurdity of boasting when believers are merely debtors to God's grace, encouraging humility and gratitude instead of pride. Ultimately, he challenges the heart's inclination to exalt itself despite being a recipient of God's mercy.
Rejoicing in Boastings
By Charles Finney0The Danger of PrideHumilityPRO 16:18ISA 42:8ROM 12:31CO 4:72CO 3:5GAL 6:14EPH 2:8PHP 2:13JAS 4:161PE 5:5Charles Finney emphasizes the danger of self-complacency and the wickedness of rejoicing in our own boastings, as highlighted in James 4:16. He explains that true prosperity, influence, and spiritual attainments are gifts from God, and any pride in these areas is a denial of His grace. Finney warns that self-complacency leads to spiritual pride, which can grieve the Holy Spirit and hinder our relationship with God. He urges believers to recognize that all good comes from God and to rejoice in Him rather than in their own accomplishments. Ultimately, he calls for humility and a focus on God's grace as the source of all goodness in our lives.
Hosea 2:8
By Chuck Smith0Misuse of BlessingsRecognizing God's GiftsGEN 6:3PSA 100:3LAM 3:22HOS 2:8MAT 25:29LUK 13:7ROM 12:61CO 4:7JAS 1:17REV 2:21Chuck Smith emphasizes the importance of recognizing the true source of our blessings, which ultimately come from God. He warns against the tragic misuse of gifts when we fail to acknowledge their origin, leading to actions that promote evil rather than good. Smith highlights that God's patience should not be mistaken for approval, and continued disregard for His gifts can result in their loss. He reminds us that we are not self-made, and all we have is a result of God's grace and mercy. The sermon serves as a call to repentance and recognition of God's sovereignty in our lives.
Caecillius Thascius Cyprianus
By John Gill0PredestinationGrace Of GodJHN 3:27ROM 8:30ROM 9:111CO 4:7EPH 1:4PHP 1:62TH 2:132TI 1:9HEB 10:141PE 1:2John Gill discusses the teachings of Caecilius Thascius Cyprianus, emphasizing the doctrine of predestination and the grace of God. Cyprian, an early church father and martyr, asserted that all gifts and obedience come from God, highlighting the importance of humility in recognizing that nothing is ours by merit. Gill notes that Cyprian's views align with Augustine's understanding of predestination, which emphasizes that believers are chosen by God and that their salvation is not based on their own works. The sermon reflects on the certainty of God's grace and the role of the Trinity in the process of salvation. Ultimately, it calls Christians to acknowledge their dependence on God's gifts and to live in accordance with His will.
A Christian's Graces
By Thomas Brooks0GraceHumilityJHN 1:16JHN 15:11CO 4:7JAS 1:17Thomas Brooks emphasizes that all graces in a Christian's life are gifts received from God, urging believers to recognize that their light, life, love, and other virtues are not self-generated but bestowed by the Father. He illustrates that just as light comes from the sun and water from the sea, all good in a Christian's life flows from God, reminding them to remain humble and grateful. Brooks encourages Christians to view their graces as jewels of glory, always remembering Christ as the source of these gifts. He stresses the importance of keeping one's focus on Christ, the fountain of grace, to nourish and sustain their spiritual life. Ultimately, Brooks calls for a deep appreciation of God's grace and a continual reliance on Christ for spiritual growth.
9. Having Begun in the Spirit
By Chuck Smith0Avoiding RitualismDependence on the SpiritEXO 3:11JDG 6:14JER 9:23ZEC 4:6LUK 10:21ROM 8:311CO 1:261CO 4:72CO 3:5GAL 3:3Chuck Smith emphasizes that every great movement of God, including Calvary Chapel, begins in the Spirit but often shifts to reliance on human effort, leading to ritualism and stagnation. He draws parallels from church history and the Book of Judges, illustrating how the Israelites repeatedly turned away from God after experiencing His deliverance. Smith highlights the importance of remaining dependent on the Spirit, using examples from Moses and Gideon, who were initially hesitant and felt inadequate but were empowered by God. He warns against the temptation to seek perfection in the flesh, urging believers to continue in the Spirit for true effectiveness in ministry. Ultimately, the message is a call to recognize our limitations and rely solely on God's sufficiency.
Exposition on Psalm 104
By St. Augustine0PSA 103:1PSA 104:10PSA 104:13ISA 53:1ISA 66:2MAT 5:3ROM 4:51CO 4:7COL 3:2St. Augustine preaches about the importance of praising and serving the Lord with humility and fear, acknowledging that all good things come from God. He emphasizes the need for repentance, humility, and reliance on God's grace, warning against pride and self-righteousness. St. Augustine encourages believers to confess their sins, offer prayers with a contrite heart, and seek God's mercy and forgiveness. He reminds the listeners that God's Spirit works in those who are humble and willing to be transformed, leading them to righteousness and eternal life.
Exposition on Psalm 3
By St. Augustine01CO 4:7St. Augustine preaches on Psalm 3, interpreting it as speaking in the Person of Christ, highlighting the betrayal by an undutiful disciple and the persecution faced by Christ. The Psalmist acknowledges God as the source of salvation and blessing, emphasizing the need for humility and reliance on God's grace. The passage is also viewed as a reflection of the Church and its Head, with prayers for deliverance and victory over enemies. Each believer is encouraged to trust in God's saving power, seek His intervention in times of trouble, and find strength in the resurrection and regeneration offered by the Lord.
Remember the Innumerable Gifts of God
By Thomas a Kempis0PSA 119:33MAT 5:31CO 4:7PHP 2:3JAS 1:17Thomas a Kempis preaches about the importance of humility, gratitude, and contentment in recognizing that all good things come from God. He emphasizes the need to be thankful for even the smallest blessings, understanding that everything we have, whether physical or spiritual, is a gift from God's goodness and mercy. Kempis encourages believers to be humble, to not compare themselves to others in terms of blessings, and to find joy in God's will above all else, even if it means being despised or forgotten by the world.
Don't View Others With Contempt
By Zac Poonen0JOB 36:5PRO 16:5LUK 18:91CO 4:7PHP 2:3Zac Poonen preaches on the dangers of viewing others with contempt, highlighting how upbringing, intelligence, cleanliness, musical abilities, and other talents can lead to pride and disdain for others. He emphasizes the importance of humility, cautioning against boasting about one's achievements or looking down on those who may not excel in the same areas. Poonen urges parents to avoid fostering pride in their children and encourages everyone to adopt the heavenly accents of humility and love, recognizing that God values sincerity and the heart more than outward abilities.
Pharisees Trust in Their Own Righteousness
By Zac Poonen0LUK 18:9ROM 3:221CO 4:7EPH 2:8PHP 3:9JAS 4:61PE 5:5Zac Poonen emphasizes the distinction between the righteousness of faith, a gift from God, and self-produced righteousness. He warns against pride in one's virtues, highlighting that true righteousness from God leads to thankfulness, not boasting. Poonen challenges believers to examine their hearts and motives, urging them to seek humility and faith in receiving God's righteousness through Christ, rather than relying on their own efforts and achievements.
Pharisees Look Down on Others
By Zac Poonen0JOB 36:5LUK 18:9ROM 12:161CO 4:7PHP 2:3Zac Poonen delivers a powerful sermon on the dangers of viewing others with contempt, highlighting how this attitude can stem from pride, upbringing, or misplaced values. He emphasizes the importance of humility, urging parents to avoid boasting about their children's achievements and encouraging listeners to appreciate God-given abilities without pride. Poonen warns against despising others based on outward appearances, talents, or shortcomings, stressing the need to see people through God's eyes and value them as He does.
The Duty of Self-Denial
By Thomas Watson0PSA 75:8MAT 6:1MAT 26:33LUK 9:23LUK 12:19ROM 12:21CO 4:71CO 9:27PHP 3:92TI 2:12Thomas Watson preaches on the duty of self-denial, emphasizing the need for Christians to deny their own righteousness and trust only in Christ's righteousness for salvation. He warns against self-confidence, high thoughts of oneself, sinful fashions, indulging in excessive appetites, seeking ease, and aiming for fame or self-applause. Watson also stresses the importance of taking up one's cross daily, being willing to endure suffering for Christ, and not giving in to worldly pleasures that lead to eternal ruin.
The Life of Christ, for Family Devotions - September
By F. L. Mortimer0EXO 22:22EZK 22:18DAN 12:3MAL 3:2MAT 23:13MAT 23:271CO 4:72CO 12:14EPH 4:2COL 1:27F. L. Mortimer preaches a powerful sermon denouncing the hypocrisy and pride of the Pharisees, warning against false teachings and the dangers of seeking worldly recognition over genuine piety. Through various woes, Christ exposes the sins of the Pharisees, highlighting their love of money, deceitful practices, and neglect of true righteousness. The sermon emphasizes the importance of genuine love for God and others, humility, and sincerity in worship, contrasting the righteous with the hypocritical. It serves as a solemn reminder to examine our hearts, motives, and actions, ensuring they align with God's truth and righteousness.
New Years' Address, January 1865
By J.C. Philpot01CO 4:7J.C. Philpot delivers a sermon emphasizing the importance of ministers of the gospel being vessels chosen by God to display His sovereignty and grace. He highlights the need for ministers to acknowledge that all their sufficiency and gifts come from the Lord. Philpot encourages both strong and weak ministers to rely on God's grace and power, reminding them that sovereignty and grace determine their standing. He urges ministers to seek the glory of God and the good of His people, to preach boldly and faithfully, and to uphold sound doctrine in a time when many turn away from the truth.
Matthew 23:16-28. Christ Denounces Four More Woes Against the Pharisees.
By Favell Lee Mortimer0MAL 3:2ROM 2:161CO 4:72CO 12:14COL 1:27Favell Lee Mortimer delivers a sermon exposing the Pharisees' love of money, leading them to teach lies and act hypocritically. He contrasts the Pharisees' outward religious performance with their lack of true devotion to God, warning against similar hypocrisy in modern times where people prioritize appearances over genuine faith. Mortimer highlights the importance of having a sincere heart before God, drawing a parallel between the saints who hold Christ as a treasure in earthen vessels and the wicked who are compared to dross, facing God's judgment and refining.
John 3:22-36. John's Testimony About Jesus.
By Favell Lee Mortimer0JHN 3:29JHN 3:34JHN 3:36ROM 6:231CO 4:7EPH 1:11JAS 1:171PE 1:3Favell Lee Mortimer preaches about the humility and love of John the Baptist towards Jesus, emphasizing John's desire for all to come to Christ for spiritual cleansing and baptism with the Holy Spirit. John's humility is evident in his acknowledgment that all he had was given from above, teaching us to be thankful and humble in God's sight. He joyfully compares Jesus to a bridegroom and himself to the bridegroom's friend, delighting in leading people to love Christ and praising Him. John highlights the contrasting happiness of believers who have everlasting life in Christ and the miserable state of unbelievers who face the wrath of God, urging reflection on one's spiritual condition and the immense debt owed to God by unbelievers.
Pastor's Perspective
By Robert S. Rayburn0GEN 3:5PRO 11:2PRO 16:18MIC 6:8MAT 23:12ROM 12:31CO 4:7PHP 2:31TI 3:6JAS 4:6Robert S. Rayburn preaches on the destructive nature of pride, highlighting how it leads to self-worship, dishonesty, and a lack of appreciation for God's grace. He emphasizes that pride is the root of all sin, tracing back to Satan's primary sin of pride and man's fall in the Garden of Eden. Rayburn stresses the importance of humility in the Christian life, noting that true goodness requires the killing of pride and living for God and others rather than for oneself.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
For who maketh thee to differ - It is likely that the apostle is here addressing himself to some one of those puffed up teachers, who was glorying in his gifts, and in the knowledge he had of the Gospel, etc. As if he had said: If thou hast all that knowledge which thou professest to have, didst thou not receive it from myself or some other of my fellow helpers who first preached the Gospel at Corinth? God never spoke to thee to make thee an apostle. Hast thou a particle of light that thou hast not received from our preaching? Why then dost thou glory, boast, and exult, as if God had first spoken by thee, and not by us? This is the most likely meaning of this verse; and a meaning that is suitable to the whole of the context. It has been applied in a more general sense by religious people, and the doctrine they build on it is true in itself, though it does not appear to me to be any part of the apostle's meaning in this place. The doctrine I refer to is this: God is the foundation of all good; no man possesses any good but what he has derived from God. If any man possess that grace which saves him from scandalous enormities, let him consider that he has received it as a mere free gift from God's mercy. Let him not despise his neighbor who has it not; there was a time when he himself did not possess it; and a time may come when the man whom he now affects to despise, and on whose conduct he is unmerciful and severe, may receive it, and probably may make a more evangelical use of it than he is now doing. This caution is necessary to many religious people, who imagine that they have been eternal objects of God's favor, and that others have been eternal objects of his hate, for no reason that they can show for either the one, or the other. He can have little acquaintance with his own heart, who is not aware of the possibility of pride lurking under the exclamation, Why me! when comparing his own gracious state with the unregenerate state of another.
Jamieson-Fausset-Brown Bible Commentary
Translate, "Who distinguisheth thee (above another)?" Not thyself, but God. glory, as if thou hadst not received it--as if it was to thyself, not to God, thou owest the receiving of it.
John Gill Bible Commentary
For who maketh thee to differ from another,.... This question, and the following, are put to the members of this church, who were glorying in, and boasting of the ministers under whom they were converted, and by whom they were baptized, to the neglect and contempt of others; when the apostle would have them consider, and whatever difference was made between them and others, was made, not by man, but God; that whatever good and benefit they had enjoyed under their respective ministers, were in a way of receiving, and from God; and therefore they ought not to glory in themselves, nor in their ministers, but in God, who had distinguished them by his favours: whatever difference is made among men, is of God; it is he that makes them to differ from the rest of the creation; from angels, to whom they are inferior; and from beasts, to whom they are superior; and from one another in their person, size, shape, and countenance, which is a physical, or natural difference. It is God that makes them to differ from one another in things of a civil nature; as kings and subjects, masters and servants, high and low, rich and poor, bond and free, which may be called a political, or civil difference; and there is an ecclesiastical difference which God makes in his own people, who have gifts differing one from another; there are diversities of gifts, administrations, and operations among them, and all from the same spirit: but the grand distinction God has made among men, lies in his special, distinguishing, and everlasting love to some, and not others; in his choice of them in Christ unto everlasting salvation; in the gift of them to Christ in the eternal covenant; in the redemption of them by his blood; in his powerful and prevalent intercession for them; in God's effectual calling of them by his grace; in his resurrection of them from the dead to everlasting life, placing them at Christ's right hand, and their entrance into everlasting glory; when the distinction will be kept up, as in the above instances, throughout the endless ages of eternity; all which is owing, not to anything of man's, but to the free grace, sovereign will, and good pleasure of God. And what hast thou that thou didst not receive? whatever mercies and blessings men enjoy, they have in a way of receiving, and from God the Father of all mercies: all natural and temporal mercies are received from him; even such as respect the body, the make, form, and shape of it, perfection of limbs, health, strength, food, raiment, preservation of life, continuance in being, with all the comforts of it: and such as relate to the soul, its formation, which is by the father of spirits, its powers and faculties, natural light, reason, and understanding, all its endowments, abilities, all natural parts, and sharpness of wit; so that no man ought to glory in his wisdom, as if it was owing to himself, when it is all of God. All supernatural and spiritual blessings are received from God; such as a justifying righteousness, sanctifying grace, remission of sin, the new name of adoption, strength to perform good works, to bear and suffer reproach and persecution for Christ, and to persevere to the end, with a right and title to eternal glory. Now if thou didst receive it, why dost thou glory as if thou hadst not received it? To glory in any mercy, favour, or blessing received from God, as if it was not received from him, but as owing to human power, care, and industry, betrays wretched vanity, stupid and more than brutish ignorance, horrid ingratitude, abominable pride and wickedness; and is contrary to the grace of God, which teaches men humility and thankfulness. To God alone should all the blessings of nature, providence, and grace be ascribed; he ought to have all the glory of them; and to him, and him only, praise is due for them. That proud Arminian, Grevinchovius (t), in answer to this text, said, "I make myself to differ; since I could resist God, and divine predetermination, but have not resisted, why may not I glory in it as of my own?'' (t) Contr. Ames. p. 253.
Matthew Henry Bible Commentary
Here the apostle improves the foregoing hint to a caution against pride and self-conceit, and sets forth the temptations the Corinthians had to despise him, from the difference of their circumstances. I. He cautions them against pride and self-conceit by this consideration, that all the distinction made among them was owing to God: Who maketh thee to differ? And what hast thou that thou didst not receive? Co1 4:7. Here the apostle turns his discourse to the ministers who set themselves at the head of these factions, and did but too much encourage and abet the people in those feuds. What had they to glory in, when all their peculiar gifts were from God? They had received them, and could not glory in them as their own, without wronging God. At the time when they reflected on them to feed their vanity, they should have considered them as so many debts and obligations to divine bounty and grace. But it may be taken as a general maxim: We have no reason to be proud of our attainments, enjoyments, or performances; all that we have, or are, or do, that is good, is owing to the free and rich grace of God. Boasting is for ever excluded. There is nothing we have that we can properly call our own: all is received from God. It is foolish in us therefore, and injurious to him, to boast of it; those who receive all should be proud of nothing, Psa 115:1. Beggars and dependents may glory in their supports; but to glory in themselves is to be proud at once of meanness, impotence, and want. Note, Due attention to our obligations to divine grace would cure us of arrogance and self-conceit. II. He presses the duty of humility upon them by a very smart irony, or at least reproves them for their pride and self-conceit: "You are full, you are rich, you have reigned as kings without us. You have not only a sufficiency, but an affluence, of spiritual gifts; nay, you can make them the matter of your glory without us, that is, in my absence, and without having any need of me." There is a very elegant gradation from sufficiency to wealth, and thence to royalty, to intimate how much the Corinthians were elated by the abundance of their wisdom and spiritual gifts, which was a humour that prevailed among them while the apostle was away from them, and made them forget what an interest he had in all. See how apt pride is to overrate benefits and overlook the benefactor, to swell upon its possessions and forget from whom they come; nay, it is apt to behold them in a magnifying-glass: "You have reigned as kings," says the apostle, "that is, in your own conceit; and I would to God you did reign, that we also might reign with you. I wish you had as much of the true glory of a Christian church upon you as you arrogate to yourselves. I should come in then for a share of the honour: I should reign with you: I should not be overlooked by you as now I am, but valued and regarded as a minister of Christ, and a very useful instrument among you." Note, Those do not commonly know themselves best who think best of themselves, who have the highest opinion of themselves. The Corinthians might have reigned, and the apostle with them, if they had not been blown up with an imaginary royalty. Note, Pride is a great prejudice to our improvement. He is stopped from growing wiser or better who thinks himself at the height; not only full, but rich, nay, a king. III. He comes to set forth his own circumstances and those of the other apostles, and compares them with theirs. 1. To set forth the case of the apostles: For I think it hath pleased God to set forth us the apostles last, as it were appointed to death. For we are made a spectacle to the world, and to angels, and to men. Paul and his fellow-apostles were exposed to great hardships. Never were any men in this world so hunted and worried. They carried their lives in their hands: God hath set forth us the apostles last, as it were appointed to death, Co1 4:9. An allusion is made to some of the bloody spectacles in the Roman amphitheatres, where men were exposed to fight with wild beasts, or to cut one another to pieces, to make diversion for the populace, where the victor did not escape with his life, though he should destroy his adversary, but was only reserved for another combat, and must be devoured or cut in pieces at last; so that such wretched criminals (for they were ordinarily condemned persons that were thus exposed) might very properly be called epithanatioi - persons devoted or appointed to death. They are said to be set forth last, because the meridian gladiators, those who combated one another in the after-part of the day, were most exposed, being obliged to fight naked; so that (as Seneca says, epist. 7) this was perfect butchery, and those exposed to beasts in the morning were treated mercifully in comparison with these. The general meaning is that the apostles were exposed to continual danger of death, and that of the worst kinds, in the faithful discharge of their office. God had set them forth, brought them into view, as the Roman emperors brought their combatants into the arena, the place of show, though not for the same purposes. They did it to please the populace, and humour their own vanity, and sometimes a much worse principle. The apostles were shown to manifest the power of divine grace, to confirm the truth of their mission and doctrine, and to propagate religion in the world. These were ends worthy of God-noble views, fit to animate them to the combat. But they had like difficulties to encounter, and were in a manner as much exposed as these miserable Roman criminals. Note, The office of an apostle was, as an honourable, so a hard and hazardous one: "For we are made a spectacle to the world, and to angels, and to men, Co1 4:9. A show. We are brought into the theatre, brought out to the public view of the world. Angels and men are witnesses to our persecutions, sufferings, patience, and magnanimity. They all see that we suffer for our fidelity to Christ, and how we suffer; how great and imminent are our dangers, and how bravely we encounter them; how sharp our sufferings, and how patiently we endure them, by the power of divine grace and our Christian principles. Ours is hard work, but honourable; it is hazardous, but glorious. God will have honour from us, religion will be credited by us. The world cannot but see and wonder at our undaunted resolution, our invincible patience and constancy." And how contentedly could they be exposed, both to sufferings and scorn, for the honour of their Master! Note, The faithful ministers and disciples of Christ should contentedly undergo any thing for his sake and honour. 2. He compares his own case with that of the Corinthians: "We are fools for Christ's sake, but you are wise in Christ; we are weak, but you are strong; you are honourable, but we are despised, Co1 4:10. We are fools for Christ's sake; such in common account, and we are well content to be so accounted. We can pass for fools in the world, and be despised as such, so that the wisdom of God and the honour of the gospel may by this means be secured and displayed." Note, Faithful ministers can bear being despised, so that the wisdom of God and the power of his grace be thereby displayed. "But you are wise in Christ. You have the fame of being wise and learned Christians, and you do not a little value yourselves upon it. We are under disgrace for delivering the plain truths of the gospel, and in as plain a manner: you are in reputation for your eloquence and human wisdom, which among many make you pass for wise men in Christ. We are weak, but you are strong. We are suffering for Christ's sake" (so being weak plainly signifies, Co2 12:10), "when you are in easy and flourishing circumstances." Note, All Christians are not alike exposed. Some suffer greater hardships than others who are yet engaged in the same warfare. The standard-bearers in an army are most struck at. So ministers in a time of persecution are commonly the first and greatest sufferers. Or else, "We pass upon the world for persons of but mean endowments, mere striplings in Christianity; but you look upon yourselves, and are looked upon by others, as men, as those of a much more advanced growth and confirmed strength." Note, Those are not always the greatest proficients in Christianity who think thus of themselves, or pass for such upon others. It is but too easy and common for self-love to commit such a mistake. The Corinthians may think themselves, and be esteemed by others, as wiser and stronger men in Christ than the apostles themselves. But O! how gross is the mistake! IV. He enters into some particularities of their sufferings: Even to this present hour; that is, after all the service we have been doing among you and other churches, we hunger and thirst, and are naked, and are buffeted, and have no certain dwelling-place, and labour, working with our own hands, Co1 4:11, Co1 4:12. Nay, they were made as the filth of the world, and the off-scouring of all things, Co1 4:13. They were forced to labour with their own hands to get subsistence, and had so much, and so much greater, business to mind, that they could not attend enough to this, to get a comfortable livelihood, but were exposed to hunger, thirst, and nakedness - many times wanted meat, and drink, and clothes. They were driven about the world, without having any fixed abode, any stated habitation. Poor circumstances indeed, for the prime ministers of our Saviour's kingdom to have no house nor home, and to be destitute of food and raiment! But yet no poorer than his who had not where to lay his head, Luk 9:58. But O glorious charity and devotion, that would carry them through all these hardships! How ardently did they love God, how vehemently did they thirst for the salvation of souls! Theirs was voluntary, it was pleasing poverty. They thought they had a rich amends for all the outward good things they wanted, if they might but serve Christ and save souls. Nay, though they were made the filth of the world, and the off-scouring of all things. They were treated as men not fit to live, perikatharmata. It is reasonably thought by the critics that an allusion is here made to a common custom of many heathen nations, to offer men in sacrifice in a time of pestilence, or other like grievous calamity. These were ordinarily the vilest of men, persons of the lowest rank and worst character. Thus, in the first ages, Christians were counted the source of all public calamities, and were sacrificed to the people's rage, if not to appease their angry deities. And apostles could not meet with better usage. They suffered in their persons and characters as the very worst and vilest men, as the most proper to make such a sacrifice: or else as the very dirt of the world, that was to be swept away: nay, as the off-scouring of all things, the dross, the filings of all things. They were the common-sewer into which all the reproaches of the world were to be poured. To be the off-scouring of any thing is bad, but what is it to be the off-scouring of all things! How much did the apostles resemble their Master, and fill up that which was behind of his afflictions, for his body's sake, which is the church! Col 1:24. They suffered for him, and they suffered after his example. Thus poor and despised was he in his life and ministry. And every one who would be faithful in Christ Jesus must prepare for the same poverty and contempt. Note, Those may be very dear to God, and honourable in his esteem, whom men may think unworthy to live, and use and scorn as the very dirt and refuse of the world. God seeth not as man seeth, Sa1 16:7. V. We have here the apostles' behaviour under all; and the return they made for this mal-treatment: Being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat, Co1 4:12, Co1 4:13. They returned blessings for reproaches, and entreaties and kind exhortations for the rudest slanders and defamation, and were patient under the sharpest persecutions. Note, The disciples of Christ, and especially his ministers, should hold fast their integrity, and keep a good conscience, whatever opposition of hardships they meet with from the world. Whatever they suffer from men, they must follow the example, and fulfil the will and precepts, of their Lord. They must be content, with him and for him, to be despised and abused.
Tyndale Open Study Notes
4:7 Pride in a particular leader results from failure to realize that everything is a gift from God. There is no room for pride; humble gratitude is the only appropriate attitude.